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SERMONS, 

OR 

HOMILIES, 

APPOINTED TO BE READ IN CHURCHES 

IN THE TIME OF 

QUEEN ELIZABETH^ 

OF FAMOUS MEMORY. 

IN TWO PARTS. 



The first American, from the lad Oxford Edition* 



New-Fork > 

SP&INTED AND SOLD BY T. AND J, SW0?OJ% 
No. 160 Pearl-strwto 



ADVERTISEMENT 

. TO THIS PIHST 

AMERICAN EDITION. 

From the thirty-nine Articles of Religion of the Protestant 
Episcopal Church in the United States of America. 

ARTICLE XXXV. 

« The second Book of Homilies, the several titles whereof 
we have joined under this Article, doth contain a godly and 
wholesome Doctrine, and necessary for these Times, as 
doth the former Book of Homilies, which were set forth 
in the time of Edward the Sixth ; and therefore we judge 
them to be read in Churches by the Ministers diligently 
and distinctly, that they may be understanded of the People. 

Of the Names of the Homilies. 

1. Of the right Use of the Church. 

2. Against Peril of Idolatry. 

3. Of repairing and keeping clean of Churches* 

4. Of good Works : first of Fasting. 

5. Against Gluttony and Drunkenness. 

6. Against Excess of Apparel. 

7. Of Prayer. 

8. Of the Place and Time of Prayer. 

9. That Common Prayers and Sacraments ought to be 
ministered in a known Tongue. 



ADVERTISEMENT* 



10. Of the reverent Estimation of God's Word* 

11. Of Mns-doing. 

12. Of the Nativity of Christ 

13. Of the Passion of Christ. 

14. Of the Resurrection of Christ. 

IB. Of the worthy Receiving of the Sacrament of the 
Body and Blood of Christ. 

16. Of the Gifts of the Holy Ghost 

17. For the Rogation-days. 

18. Of the State of Matrimony, 

19. Of Repentance. 

20. Against Idleness. 
31. Against Rebellion. 

« [This Article is received in this Church, so far as it 
declares the books of Homilies to be an explication of Chris- 
tian doctrine, and instructive in piety and morals. But all 
references to the constitution and laws of England art con- 
sidered as inapplicable to the circumstances of this Church, 
which also suspends the order for the reading of said Homi- 
lies in Churches until a revision of them may be conveni- 
ently made, for the clearing of them, as well from obsolete 
words and phrases, as from the local references.]" 

From the Journal of the House of Bishop*, in General 
Convention of the same Church, on the 20f/t day of May, 
1814. 

" The House of Bishops, taking into consideration, that 
the two Books of Homilies are referred to in the 36th Ar- 
ticle of this Church, as containing a body of sound Christian 
doctrine ; and knowing, by their respective experience, the 
scarcity of the volume, rendering it difficult for some can- 
didates in the ministry to possess opportunities of studying 



ADVERTISEMENT, 



its contents, propose to the House of Clerical and Lay De- 
puties, to make it a standing instruction to every Bishop, 
and to the Ecclesiastical Authority in every State destitute 
of a Bishop, to be furnished (as soon as may be) with a copy, 
or copies, of said work, and to require it to be studied by 
all candidates for the ministry within their respective 
bounds : under the expectation, that when offering for or- 
dination, the knowledge of its contents will be indispensa- 
bly required." 

In consideration of the above documents, and for tho, 
carrying of the design of the letter of them into effect^ 
the Editor is encouraged to present to the public this 
first American Edition of the Homilies of the Church of 
England. Although in the recognition of them by the Epis- 
copal Church, there is an exception of whatever is pecu- 
liar to the circumstances of a foreign country ; and although 
the obsolete words and phrases are a considerable dis- 
couragement to the reading of these compositions in 
churches, agreeably to their original design ; yet will they 
be found exceedingly edifying to the members of the Episco- 
pal Church in general, on the grounds intimated in the 
note to the preceding article, their being " an explications 
of Christian doctrine, and instructive in piety and morals/* 
The Clergy have a more important interest in the publica- 
tion; the contents of it being referred to in the promise^ 
wnich they subscribe at their ordination. 

The extent in which the Homilies are to be considered 
as pledging the subscriber of them relatively to doctrine, 
is well expressed by Bishop Burnet, as follows ; 

44 In these Homilies the Scriptures are often applied as 
&ey were then understood $ not so oritieali} as, tfiey have 

1 



ADVERTISEMENT. 



been explained since that time. But by this approbation of 
the tico Books of Homilies, it is not meant that every pas- 
sage of Scripture, or argument that is made use of in them, 
is always convincing, or that every expression is so severely 
worded, that it may not need a little correction or expla- 
nation: All that we profess about them, is only that they 
<« contain a godly and wholesome doctrine." This rather 
relates to the main importance and design of them, than to 
every passage in them. Though this may be said concerning 
them, that considering the age they were written in, the 
imperfection of our language, and some lesser defects., 
they are two very extraordinary Books. Some of them 
are better writ than others, and are equal to any thing that 
has been writ upon those subjects since that time. I;poa 
the whole matter, every one who subscribes the Articles, 
ought to read them, otherwise he subscribers a blank ; he 
approves a book implicitly, and binds himself to read it, 
as he may be required, without knowing any thing con- 
cerning it. This approbation is not to be stretched so far, 
as to carry in it a special assent to every particular in that 
whole volume ; but a man must be persuaded of the maia 
of the doctrine that is taught in them."* 

In addition to the above it should be recollected, that in 
estimating the Homilies as evidence of the opinions of the 
reformers, a difference should be regarded between the two 
books. The first of them was made a public document of 
the Church in the reign of Edward VI. The other was 
prepared in the same reign ; but not- published until about 
four years after the accession of Elizabeth. That they 
were then re-considered, and somewhat altered, is reason- 
able to be supposed ; and indeed there is internal evidenee 
of the fact. 

• Bishop Burnet en the thirty-nine Articles, Article 85-. 



THE 



PREFACE, 



As it was published in the Year 1562. 
ONSIDERING how necessary it is, that the Word 



of God, which is the only food of the soul, and 
that most excellent light that we must walk by, in this 
our most dangerous pilgrimage, should at all convenient 
times be preached unto the people, that thereby they 
may both learn their duty towards God, their Prince, 
and their neighbours, according to the mind of the 
Holy Ghost, expressed in the Scriptures, and also to 
avoid the manifold enormities which heretofore by false 
doctrine have crept into the Church of God ; and how 
that all they which are appointed Ministers have not the 
gift of preaching sufficiently to instruct the people, which 
is committed unto them, whereof great inconveniences 
might rise, and ignorance still be maintained, if some 
honest remedy be not speedily found and provided: 
the Queen's most excellent Majesty, tendering the 
souls health of her loving subjects, and the quieting 
of their conscience in the chief and principal points of 
Christian religion, and willing also by the true setting 
forth and pure declaring of God's Word, which is the 
principal guide and leader unto all godliness and virtue, 
to expel and drive away as well corrupt, vicious, and un~ 




PREFACE. 

godly living, as also erroneous and poisoned doctrines* 
tending to superstition and idolatry, hath by the advice 
of her honourable Counsellors, for her discharge in this 
behalf, caused a book of Homilies, which heretofore was 
set forth by her most loving Brother, a Prince of most 
worthy memory, Edward the Sixth, to be printed anew, 
wherein are contained certain wholesome and godly ex- 
hortations, to move the people to honour and worship 
Almighty God, and diligently to serve him, every one 
according to their degree, state, and vocation. All which 
Homilies her Majesty commandeth and straightly charg- 
eth all Parsons, Vicars, Curates, and all others having 
spiritual cure, every Sunday and Holy-day in the year, 
at the ministering of the holy Communion, or if there be 
no Communion ministered that day, yet after the Gos- 
pel and Creed, in such order and place as is appointed 
in the Book of Common Prayers, to read and declare 
to their parishioners plainly and distinctly one of the 
said Homilies, in such order as they stand in the book, 
except there be a Sermon, according as it is enjoined in 
the book of her Highness' Injunctions; and then for 
that cause only, and for none other, the reading of the 
said Homily to be deferred unto the next Sunday or 
Holy-day following. And when the foresaid Book of 
Homilies is read over, her Majesty's pleasure is, that 
the same be repeated and read again, in such like sort as 
was before prescribed. Furthermore, her Highness 
commandeth, that, notwithstanding this order, the said 
ecclesiastical persons shall read her Majesty's Injunc- 
tions at such times, and in such order, as in the book 
thereof appointed; and that the Lord's Prayer, the 



PREFACE. 

Articles of the Faith, and the Ten Commandments, 
be openly read unto the people, as in the said Injunc- 
tions is specified, that all her people, of what degree or 
condition soever they be, may learn how to invocate 
and call upon the name of God, and know what duty 
they owe both to God and man : so that they may pray, 
believe, and work according to knowledge, while they 
shall live here, and after this life be with him that with 
his blood hath bought us all. To whom with the Father 
and the Holy Ghost be all honour and glory for ever,: 
Amen, 



CONT E N T S. 



book r. 

1. A fruitful Exhortation to the Reading of Holy 

Scripture ...... 1 

S. Of the Misery of all Mankind . . .9 

3. Of the Salvation of all Mankind 17 

4. Of the true and lively Faith .... 27 

5. Of Good Works . 58 

6. Of Christian Love and Charity BO 

7. Against Swearing and Perjury . . . 57 

8. Of tfte Declining from God .... 65 

9. *ln Exhortation against the Fear of Death . 7£ 

10. ^tw Exhortation to Obedience .... 87 

11. Against Whoredom and Adultery ... 98 

12. Against Strife and Contention . . * 11^ 

BOOK II. 

t. Of the Eight Use of the Church . . . 131 

2. Against Peril of Idolatry . 14- i, 

3. For repairing and keeping clean the Church . 226 

4. Of good Works ; and first of Fasting . . 232 

5. Against Gluttony and Drunkenness . . 248 

6. Against Excess of Apparel . 258 

7. «#n Homily of Prayer . . . , .268 

8. Of the Place and Time of Prayer . . . 285 

9. Of Common Prayer and Sacraments . . 29© 

10. tin Information of them which take Offence at cer* 

tain Places of holy Scripture . . 398 

11. Of Alms-deeds » 

13. 0/ tte A*o(tvt(y . jpf 



CONTENTS, 



Page, 

IS. Of the Passion, for Good-Friday . . . 347 

14. Of the Resurrection, for Easier-day • . 36£ 

15. Of the worthy Receiving of the Sacrament , 375 

16. An Homily concerning the coming down of the Holy 

Ghost, for Whitsunday .... 386 

17. An Homily for Rogation-Week . . . 399 

18. Of the State of Matinmony .... 425 

19. Against Idleness 43S 

20. Of Repentance, and true Reconciliation unto Gotl 446 
1. An Homily against Disobedience and wilful Rebellion 46& 



A 



FRUITFUL EXHORTATION 



TO THE 



Heading and Knowledge of holy Scripture 



UNTO a Christian man there can be nothing either The phase 
more necessary or profitable, than the knowledge t °^.° ly Scrip 
of holy Scripture, forasmuch as in it is contained God's 
true word, sitting forth his glory, and also man's duty. 
And there is no truth nor doctrine necessary for our justi- . The perfec- 
fication and everlasting salvation, but that is, or may be, Scripture. ^ 
drawn out of that fountain and well of truth. Therefore The kno\v= 
as many as be desirous to enter into the right and perfect s?r!p\ufe h0l il 
way unto God, must apply their minds to knOw holy necessai 7« 
Scripture ; without the which, they can neither sufficiently 
know God and his will, neither their office and duty. 
And as drink is pleasant to them that be dry, and meat To whore the 
to them that be hungry so is the reading, hearing, hd^seriftur? 
searching, and studying of holy Scripture, to them that jieS? ^ 
be desirous to know God, or themselves, and to do his 
will. And their stomachs only do loathe and abhor the whobeene- 
heavenly knowledge and food of God's word, that be so tSmv™* 
drowned in worldly vanities, that they neither savour 
God, nor any godliness : for that is the cause why they 
desire such vanities, rather than the true knowledge of 
God. As they that are sick of an ague* whatsoever they j.^^f" 
eat and drink, though it be never so pleasant, yet it is as hS of whom 
bitter to them as wormwood 5 not for the bitterness of JabhSr 6 
the meat, but for the corrupt and bitter humour that is in 
their own tougue and mouth : even so is the sweetness 
of God's word bitter, not of itself, but only unto them 
that have their minds corrupted with long custom of sin 
and love of this world. Therefore forsaking the corrupt 
judgment of fleshly men, which care not but for their 



The first Part of the Exhortation 



Scripture. 



carcase ; let us reverently hear and read holy Scripture? 
tfo^uS°the which is the food of the soul. Let us diligently search 
diii g em read- for the well of life in the books of the New and Old Tes- 

ing and search- , 1 . ■ • 1 *# «* • 

ingofthehoiy tament, and not ran to the stinking puddles oi men's tra- 
cnpture. ditions, devised by men's imagination, for our justification 
Matt.iv. an< ^ salvation. For in holy Scripture is fully contained 
scripture 'Is'a wnat we ought to do, and what to eschew, what to be- 
sufficient doc- live, what to love, and what to look for at God's hands 
salvatiou. at length. In these books we shall find the Father from 
whom, the Son by whom, and the Holy Ghost in whom? 
all things have their being and keeping up; and these 
what things three persons to be but one God, and one substance. In 

^ve may learn , ' i 1 i 1 -i 

in the holy these books we may learn to know ourselves, now vile 
and miserable we be, and also to know God, how good 
he is of himself, and how he maketh us and all creatures 
partakers of his goodness. We may learn also in these 
books to know God's will and pleasure, as much as, for 
this present time, is convenient for us to know. And, as 
the great elerk and godly preacher, St. John Chrysostom, 
saith, Whatsoever is required to the salvation of man, is 
fully contained in the Scripture of God. He that is ig- 
norant may there learn and have knowledge. He that is 
hard-hearted, and an obstinate sinner, shall there find 
everlasting torments, prepared of God's Justice, to make 
him afraid? and to mollify or soften him. He that is op- 
pressed with misery in this world, shall there find relief in 
the promises of everlasting life, to his great consolation 
and comfort. He that is wounded by the devil unto death, 
shall find there medicine whereby he may be restored again 
unto health ; if it shall require to teach any truth, or re- 
prove any false doctrine, to rebuke any vice, to commend 
any virtue, to give good counsel, to comfort or exhort, or 
to do any other thing requisite for our salvation, all those 
things, saith St. Chrysostom, we may learn plentifully of 
the Scripture. There is, saith Fulgentius, abundantly 
Holy scrip, enough, both for men to eat, and children to suck. There 
2f sufficS is whatsoever is meet for all ages, and for all degrees and 
dSee» f °and s0l ^s of men. These books therefore ought to be much 
iv in our hands, in our eyes, in our ears, in our mouths, but 
Luke hi*. most of all in our hearts. For the Scripture of God is 
rsainTSx. the heavenly meat of our souls ; the hearing and keeping 
of it maketh us blessed, sanctifieth us, and maketh us holy ; 
it turneth our souls, it is a light lantern to our feet ; it is 
a sure, steadfast, and everlasting instrument of salvation ; 
it givelh wisdom to the humble and lowly hearts ; it com- 
fortcth, maketh glad, cheereUi, and cherisheth our con 



to the Reading of holy Scripture 



science : it is a more excellent jewel or treasure than any ^ 
gold or precious stone; it is more sweet than honey or p&fits the 
honeycomb ; it is called the best part, which Mary did Sy W scn5ure 
choose, for it hath in it everlasting comfort. The words lJEPj?' 
of holy Scripture be called words of everlasting life: for 
they be God's instrument, ordained for the same purpose* 
They have power to turn through God's promise, and 
they be effectual through God's assistance, and (being re- 
ceived in a faithful heart) they have ever an heavenly spiri- 
tual working in them : they are lively, quick, and mighty joimvi. 
in operation, and sharper than any Uvo-edged sword, and 
enter through, even to the dividing asunder of the soul and neb. iv. 
the spirit, of the joints and the marrow. Christ calleth 
him a wise builder, that buildeth upon his word, upon his Matt.™, 
sure and substantial foundation. By this word of God 
we shall be judged: for the word that I speak, saith 
Christ, is if, that shall judge in the last day. He that John xii. 
keepeth the word of Christ, is promised the love and fa- 
vour of God, and that he shall be the dwelling-place or 
temple of the blessed Trinity. This word whosoever is John xiv - 
diligent to read, and in his heart to print that he readeth, 
the great affection to the transitory things of this world 
shall be minished in him, and the great desire of hea- 
venly things (that be therein promised of God) shall in- 
crease in him. And there is nothing that so much 
strengthened! our faith and trust in God, that so much 
kcepclh up innoeency and pureness of the heart, and also 
of outward godly life and conversation, as continual read- 
ing and recording of God's word. For that thing, which 
(by continual use of reading of holy Scripture, and diligent 
searching of the same) is deeply printed and graven in the 
heart, at length turneth almost into nature. And moreo- 
ver, the effect and virtue of God's word is to illuminate the 
ignorant, and to give more light unto them that faithfully 
and diligently read it, to comfort their hearts, and to en- 
courage them to perform that, which of God is commanded. 
It teacheth patience in all adversity, in prosperity humble- * Kings xh. 
ness; what honour is due unto God, what mercy and icor.xv. 
charity to our neighbour. It giveth good counsel in all 1Johnv ° 
doubtful things. It showeth of whom we shall look for 
aid and help in all perils, and that God is the only giver of 
victory in all battles and temptations of our enemies, bodily 
and ghostly. And in reading of God's word, he not al- 
ways most profiteth that is most ready in turning of the who prom 
book, or in saying of it without the book; but he that is gSK"^!^' 
most turned into it 5 that is most inspired with the Holy 



The second Fart of the Exhortation 



Ghost, most in his heart and life altered and changed into 
that thing which he readeth ; he that is daily less and less 
proud, less wrathful, less covetous, and less desirous of 
worldly and vain pleasures ; he that daily (forsaking his 
old vicious life) increaseth in virtue more and more. 
And, to be short, there is nothing that more maintaineth 
godliness of the mind, and driveth away ungodliness, than 
doth the continual reading or hearing of God's word, if 
it be joined with a godly mind, and a good affection to 
know and follow God's will. For without a single eye, 
jsa.v. pure intent, and good mind, nothing is allowed for good 
l^or.riy.' before God. And, on the other side, nothing more dark° 
TOSide d s lsc °the eneth Christ and the glory of God, nor bringeth in more 
Sv nc wbM blindness, and all kinds of vices, than doth the ignorance 
oringeth. f God's word. 



The second Part of the Sermon of the Knowledge of holy 
Scripture. 

IN the first part of this Sermon, which exhorteth to the 
knowledge of holy Scripture, was declared wherefore 
the knowledge of the same is necessary and profitable to 
all men, and that by the true knowledge and understand- 
ing of Scripture, the most necessary points of our duty to- 
wards God and our neighbours are also known. Now as 
concerning the same matter you shall hear what follow- 
eth. If we profess Christ, why be we not ashamed to 
be ignorant in his doctrine? seeing that every man is 
ashamed to be ignorant in that learning which he pro- 
fesseth. That man is ashamed to be called a philosopher 
which readeth not the books of philosophy, and to be 
called a lawyer, an astronomer, or physician, that is igno- 
rant in the books of law, astronomy, and physic. How 
can any man then say that he professeth Christ and his 
religion, if he will not apply himself (as far forth as he 
can or may conveniently) to read and hear, and so to know 
foci's word (he books of Christ's Gospel and doctrine ? Although 
sciences. other sciences be good, and to be learned, yet no man 
can deny but this is the chief, and passeth all other in- 
comparably. What excuse shall we therefore make, at 
the last day before Christ, that delight to read or hear 
men's fantasies and inventions, more than his most holy 
Gospel ? and will find no time to do that which chiefly 



to the Heading of holy Scripture. 



above all things, we should do, and will rather read other 
things than that, for the which we ought rather to leave 
reading of all other things. Let us therefore apply our- 
selves, as far forth as we can have time and leisure, to 
know Go& ? s word, by diligent heariug and reading 
thereof, as many as profess God, and have faith and trust 
in him. But they that have no good affection to God's cuses v ^" U aI 
word, (to colour this their fault) allege commonlv two ™s fr° m *g 

c, i i knowledge ol 

vain and leigned excuses. Some go about to excuse them G ^ e v ^- 
by their own frailness and fearfulness, saying, that they 
dare not read holy Scripture, lest through their ignorance 
they should fall into any error. Others pretend that the TIie seco ^ 
difficulty to understand it, and the hardness thereof is so 
great, that it is meet to be read only of clerks and 
learned men. As touching the first : Ignorance of God's 
word is the cause of all error, as Christ himself affirmed 
to the Sadducees, saying, that they erred because they y&iuxxn, 
knetc not the Scripture. How should they then eschew 
error, that will be still ignorant ? And how should they 
come out of ignorance, that will not read nor hear that 
thing which should give them knowledge ? He that now 
hath most knowledge, was at the first ignorant yet he 
forbare not to read, for fear he should fall into error : but 
he diligently read, lest he should remain in ignorance, and 
through ignorance in error. And if you will not know 
the truth of God, (a thing most necessary for you) lest you 
fall into error ; by the same reason you may then lie still, 
and never go, lest, if you go, you fall into the mire nor 
eat any good meat, lest you take a surfeit ; nor sow your 
corn, nor labour in your occupation, nor use your mer- 
chandize, for fear you lose your seed, your labour, your 
stock, and so by that reason it should be best for you to 
live idly, and never to take in hand to do any manner of 
good thing, lest peradventure some evil thing may chance 
thereof. And if you be afraid to fall into error by read- 
ing of holy Scripture, I shall show you how you may read 
without danger of error. Read it humbly with a meek - l ^ZaiS£ 
and lowlv heart, to the intent vou mav glorify God, and andwthoataH 

in . ■ ' i -i-"" *»• j i« i P enl the holy 

not yourself, with the knowledge ot it: ana read it not scripture is to 
without daily praying to God, that he would direct your 
reading to good effect ; and take upon you to expound it 
no further than you can plainly understand it. For, as 
St. Augustin saith, the knowledge of holy Scripture is a 
great, large, and a high place ; but the door is very low, 
so that the high and arrogant man cannot run in : but he 
must stoop low, and humble himself, that shall enter into 



6 



The second Fart of the Exhortation 



it. Presumption and arrogancy are the mother of all el'- 
ror ; and humility needeth to fear no error. For humi- 
lity will only search to know the truth ; it will search, 
and will bring together one place with another, and 
where it cannot find out the meaning, it will pray, it will 
ask of others that know, and will not presumptuously and 
rashly define any thing which it knoweth not. Therefore 
the humble man may search any truth boldly in the 
Scripture, without any danger of error. And if he be ig- 
norant, he ought the more to read and to search holy 
Scripture, to bring him out of ignorance. I say not nay, 
but a man may prolit with only hearing ; but he may 
much more prolit with both hearing and reading. This 
have I said as touching the fear to read, through igno- 
l^KeVfi ranee °f * ne P ei '3on. And concerning the hardness of 
easy! ^idVn Scripture ; he that is so weak (hat he is not able to brook 
StobL'ui.- strong meat, vet he may suck the sweet and tender milk, 
.krstood. an( j t | c f er t j ie rest unt ji }, e wax stronger, and come to 

more knowledge. For God receivcth the learned and 
unlearned, and casteth away none, but is indifferent unto 
all. And the Scripture is full, as well of low valleys, 
plain ways, and easy for every man to use and to walk in ; 
as also of high hills and mountains, which few men can 
GcdieaTcth climb unto. And whosoever giveth his mind to holy 
^gS an thai Scriptures with diligent study and burning desire, it can- 
not be, saith St. Chrysostom, that he should be left with- 
out help. For cither Gov? Almighty will send him some 
godly doctor to teach him, as he did to instruct the Eu- 
nuch, a nobleman of Ethiopia, and treasurer unto Queen 
Candace, who having affection to read the Scripture, (al- 
though he understood it not) yet, for the desire that he 
had unto God's word, God sent his apostle Philip to de- 
clare unto him the true sense of the Scripture that he 
read ; or else, if we lack a learned man to instruct and 
teach us, yet God himself from above will give light unto 
our minds, and teach us those things which are necessary 
lor us, and wherein we be ignorant. And in another 
P» s< m -ipi j.re place, St. Chrysostom saith, that man's human and worldly 
lYunij. Jin wisdom or science is not needful to the understanding of 
Scripture, but the revelation of the IJoly Ghost, who in- 
spireth the true meaning unto them, that with humility 
to. Tip. and diligence do search therefore. He that asketh shall 
have, and he that seeketh shall find, and he that knocketh 
^e und ( J r- have the door opened. If we read once, twice, or 



hath good will 
10 know his 



Btwr lis 
imowItcFge of 



g&nding of thrice, and understand not, let us not cease so, but still 

scripture. , ' . .. „ , 

continue reading, praying, asking of others, and so by 



to the Reading of holy Scripture, 



7. 



No raan h 
excepted freia 



ignorance 
continue. 



still knocking, at the last, the door shall be opened ; as 
St. Augustin saith, Although many things in the Scrip- 
ture be spoken in obscure mysteries, yet there is nothing 
spoken under dark mysteries in one place, but the self- 
same thing in other places is spoken more familiarly and 
plainly, to the capacity both of learned and unlearned. 
And those things in the Scripture that be plain to under- 
stand, and necessary for salvation, every man's duty is to ^^'^f 
learn them, to print them in memory, and effectually to 
exercise them. And as for the dark mysteries, to be con- 
tented to be ignorant in them, until such time as it shall 
please God to open those things unto him. In the mean 
season, if he lack either aptness or opportunity, God will 
not impute it to his folly: but yet it behoveih not, that 
such as be apt should set aside reading, because some 
other be unapt to read; nevertheless, for the hardness of 
such places, the reading of the whole ought not to be set 
apart. And briefly to conclude, as St. Augustin saith, ^d tpe S 
by the Scripture all men be amended, weak men be 
strengthened, and strong men he comforted. So that 
surely none be enemies to the reading of God's word, 
but such as either be so ignorant, that they know not how 
wholesome a thing it is ; or else be so sick, that they hate 
the most comfortable medicine that should heal them; or 
so ungodly, that they would wish the people still to con- 
tinue in blindness and ignorance of God. 

Thus we have briefly touched some part of the commodi- 
ties of God's holy word, which is one of God's chief and 
principal benefits, given and declared to mankind here on 
earth. Let us thank God heartily for this his great and 
special gift, beneficial favour, and fatherly providence ; 
let us be glad to receive this precious gift of our heavenly 
Father ; let us hear, read, and know these holy rules, in- ^jjgj I *gJJ 
junctions, and statutes of our Christian religion, and ami fruitful 
upon that we have made protession to God at our bap- iy scripture, 
tism ; let us with fear and reverence lay up, in the chest sa m " 
of our hearts, these necessary and fruitful lessons ; let us 
night and day muse, and have meditation and contem- 
plation in them; let us ruminate, and, as it were, chew 
the cud, that we may have the sweet juice, spiritual effect? 
marrow, honey, kernel, taste, comfort, and consolation of 
them; let us stay, quiet, and certify our consciences, with 
the most infallible certainty, truth, and perpetual assurance 
of them; let us pray to God, (the only Author of these 
heavenly studies) that we may speak, think, believe, live* 
and depart hence, according to the wholesome doctrine 



The feely 
Scripture is 
one of God's 
chief jieaefit-:* 



The second Part of the Exhortation, &c. 

and verities of them. And, by that means, in this world 
Ave shall have God's defence, favour, and grace, with the 
unspeakable solace of peace, and quietness of conscience ; 
and after this miserable life we shall enjoy the endless bliss 
and glory of heaven : which he grant us all, that died for 
us all, Jesus Christ, to whom, with the Father and the 
Holy Ghost, be all honour and glory, both now and ever 
lastingly. 



A 



SERMON 



or THE 



Misery of Mankind, and of his Condemnation to Beaili 
everlasting, by his own Sim 



THE Holy Ghost, in writing the holy Scripture, is in 
nothing more diligent than to pull down man's vain 
glory and pride, which of all vices is most universally 
grafted in all mankind, even from the first infection of 
our first father Adam. And therefore we read in many 
places of Scripture many notable lessons against this old 
rooted vice, to teach us the most commendable virtue of 
humility, how to know ourselves, and to remember what 
we be of ourselves. In the book of Genesis* Almighty Gen su 
God giveth us all a title and name in our great grandfa- 
ther Adam, which ought to warn as all to consider what 
we be, whereof we be, from whence we came, and whither 
we shall, saying thus, In the sweat of thy face shalt thou 
eat thy bread, till thou be turned againinto the ground .-for 
out of it wast thou taken; in as much as thou art dust? 
into dust shalt thou be turned again. Here (as it were in 
a glass) we may learn to know ourselves to be but ground* 
earth, and ashes, and that to earth and ashes we shall 
return, 

Also, the holy patriarch Abraham did well remember 
this name and title, dust, earth, and ashes, appointed and 
assigned by God to all mankind : and therefore he calleth 
himself by that name, when he maketh his earnest prayer 
for Sodom and Gomorrah. And we read that Judith, 
Esther, Job, Jeremy, with other hoiy men and women in jud. iv. p, 
the Old Testament, did use sackcloth, and to cast dust and Jer.Se, 
Hshes upon (heir heads, when they bewailed their sinful 



10 



The first Vari of the Sermon 



living. They called and cried to God for help and 
mercy, with such a ceremony of sackcloth, dust, and 
ashes, that thereby they might declare to the whole 
world, what an humble and lowly estimation they had of 
themselves, and how well they remembered their name 
and title aforesaid, their vile, corrupt, frail nature, dust, 

wi3d.Tii. earth, and ashes. The book of W isdom also, willing to 
puil down our proud stomachs, moveth us diligently to 
remember our mortal and earthly generation, which we 
have all of him that was first made : and that all men, as 
well kings as subjects, come into this world, and go out 
of the same, in like sort : that is, as of ourselves, full mi- 
serable, as we may daily see. And Almighty God com- 
manded his prophet Isaiah to make a proclamation, and 

isaiah xi, cry to the whole world : and Isaiah asking, What shall I 
cry? the Lord answered, Cry, that all flesh is grass, and 
that all the glory thereof is hut as the flower of the field : 
when the grass is withered* the flower falleth away, when 
the wind of the Lord bloweth upon it. The people surely is 
grass, the which drieth up, and the flower fadelli away. 

Job sir. And the holy man Job, having in himself great experi- 
ence of the miserable and sinful estate of man, doth open 
the same to the w orld in these w ords : Man, saitb he, 
that is born of a woman* living hut a short time, is full of 
manifold miseries: he springeth up like a flower, andfadeth 
again; vanisheth away as it tcere a shadow, and never 
eontinueth in one state, tlnd dost thou judge it meet, 
Lord, to open thine eyes upon such a one, and to bring him 
to judgment with thee? Who can make him clean, that is 
conceived of an unclean seed? and all men of their evil- 
ness, and natural proneness, be so universally given to 
sin, that, as the Scripture saith, God repented that ever 
he made man. And by sin his indignation was so much 
provoked against the world, that he drowned all the 

Gen.viL world with Noah's flood (except JN'oah himself, and his 
little household.) It is not without great cause, that the 
Scripture of God doth so many times call all men here 
in this world by this word, earth: thou earth, earth, 

rer.uii. earth, saith Jeremiah, hear the tvord of the Lord. This 
our right name, calling, and title, earth, earth, earth, 
pronounced by the Prophet, showeth what we be indeed, 
by whatsoever other style, title, or dignity, men do call 
us. Thus he plainly named us. who knowcth best, both 
w hat we be, and what we ought of right to be called. 
And thus he setteth us forth, speaking by his faithful 
Apostle St, Paul: Jill men, Jews and Gentiles, are under 



of the Misery of Man, 



it 



sin: there is none righteous, no not one: There is none that 
understandeth, there is none that seeketh after God: they are 
all gone out of the way, they are all unprofitable ; there is 
none that doeth good* no not one: Their throat is an open se- 
pulchre, with their tongues they hare used craft and deceit, 
the poison of serpents is under their lips, their mouth is full 
of cursing and bitterness, their feet are swift to shed blood, 
destruction and wretchedness are in their ways, and the way 
of peace have they not known : there is no fear of God before 
their eyes. And in another place, St. Paul wrileth thus, Rom . SI „ 
God hath wrapped all nations in unbelief, that he might 
have mercy on all. The Scripture shutteth up all under GaL2i ' 
sin, that the promise by the faith of Jesus Christ should 
be given unto them that believe. St. Paul in many 
places painteth us out in our colours, calling us the chil- Ephes. ii. 
dren of the wrath of God, when we be born: saying also, 
that we cannot think a good thought of ourselves, much less 
can we say well, or do well of ourselves. And the wise 
man saith in the Book of Proverbs, The just manfalleth Pi'ov. ssiv, 
seven times a day. The most tried and approved man 
Job feared all his works. St. John the Baptist being Lukei. 
sanctified in his mother's womb, and praised before lie was 
born, being called an angel, and great before the Lord, 
filled even from his birth with the Holy Ghost, the pre- 
parer of the way for our Saviour Christ, and commended 
of our Saviour Christ to be more than a prophet, and the Matt. in. 
greatest that ever was born of a woman : yet he plainly 
granteth, that he had need to be washed of Christ: he 
worthily extolleth and glorifieth his Lord and Master 
Christ, and humblcth himself as unworthy to unbuckle 
his shoes, and giveth all honour and glory to God. So 
doth St. Paul both oft and evidently confess himself, what 
lie was of himself, ever giving (as a most faithful servant) 
all praise to his Master and Saviour. So doth blessed 
St. John the Evangelist, in the name of himself, and of 
all other holy men (be they never so just) make this open 
confession : If we say we have no sin, ice deceive ourselves, 1 Jol "*i 
and the truth is not in us : if we acknowledge our sins, God 
is faithful and just to forgive us our sins, and to cleanse us 
from all unrighteousness. If we say we have not sinned, 
we make him a liar, and his word is not in us. Wherefore 
the Wise Man, in the book called Ecelesiastes, maketh this 
true and general confession, There is not one just man upon Eccks, y 
the earth, that doth good, and sinneth not. And David is rsaim 
ashamed of his sin, but not to confess his sin. How oft, 
how earnestly, and lamentably doth he desire God's great 



$$ The first Part of the Sermon 

mercy for his great offences, and that God should not 
Psalm cxiii. enter into judgment with him? And again, How well 
weigheth this holy man his sins, which he confesseth, 
that they he so many in number, and so hid 9 and hard to 
Psaim six. understand, that it is in a manner impossible to knotv, ut- 
ter, or number them 2 Wherefore, he having a true, ear- 
nest, and deep contemplation and consideration of his sins, 
and yet not coming to the bottom of them, he maketh 
supplication to God to forgive him his privy, secret, hid 
sins: the knowledge of which he cannot attain unto. 
He weigheth rightly his sins from the original root and 
spring-head, perceiving inclinations, provocations, stir- 
rings, stingings, buds, branches, dregs, infections, tastes, 
feelings, and scents of them to continue in him still, 
&saim&, "Wherefore he saith, Mark, and behold, I was conceived 
in sins: he saith not sin, but in the plural number, sins, 
forasmuch as out of one, as a fountain, spring all the 
Mark*, vest, Ouv Saviour Christ saith, There is none good but 
Luke stw, q 0( i . an( j that we can do nothing that is good without 
John xv. him, nor can any man come to the Father but by him. He 
Luke xvii. commandeth us also to say, that we be unprofitable ser- 
vants, when we have done all that we can do. He prefer- 
Luke sviij. re th the penitent Publican, before the proud, holy, and 
M&toix. glorious Pharisee. He calleth himself a Physician, but 
not to them that be whole, but to them that be sick, and have 
need of his salve for their sore. He teacheth us in our 
prayers to acknowledge ourselves sinners, and to ask 
righteousness, and deliverance from all evils, at our hea- 
venly Father's hand. He declareth that the sins of our 
own hearts do defile our own selves. He teacheth that 
an evil word or thought deserveth condemnation, affirm- 
MattxLi. ing, that we shall give account for every idle ivord. He 
M2<t,xv, saith, He came not to save, hut the sheep that were utterly 
lost and cast away. Therefore few of the proud, just, 
learned, wise, perfect, and holy Pharisees were saved by 
him, because they justified themselves by their counter- 
feit holiness before men. Wherefore, good people, let us 
beware of such hypocrisy, vain glory, and justifying of 
ourselves. 



of the Misery of Man. 



The second Part of the Sermon of the Misery of Man. 

FORASMUCH as the true knowledge of ourselves is 
very necessary to come to the right knowledge of 
God ; ye have heard in the last reading, how humbly all 
good men always have thought of themselves ; and so to 
think and judge of themselves, are taught of God their 
Creator, by his holy word. For of ourselves we he 
crab-trees, that can bring forth no apples. We be of our- 
selves of such earth, as can but bring forth weeds, nettles, 
brambles, briers, cockle, and darnel. Our fruits be de- 
clared in the fifth chapter to the Galatians. We have Gal - ^ 
neither faith, charity, hope, patience, chastity, nor any 
tiling else that good is, but of God; and therefore these 
virtues be called there the f ruits of the Holy Ghost, and 
not the fruits of man. Let us therefore acknowledge 
ourselves before God (as we be indeed) miserable and 
wretched sinners. And let us earnestly repent, and hum- 
ble ourselves heartily, and cry to God for mercy. Let us 
all confess with mouth and heart, that we be full of im- 
perfections : let us know our own works, of what imper- 
fection they be, and then we shall not stand foolishly and 
arrogantly in our own conceits, nor challenge any part of 
justification by our own merits or works. For truly there 
be imperfections in our best works : we do not love God 
so much as we are bound to do, with all our heart, mind* 
and power : we do not fear God so much as we ought to 
do : Ave do not pray to God, but with great and many 
imperfections : we give, forgive, believe, live, and hope 
imperfectly: we speak, think, and do imperfectly: we 
fight against the devil, the world, and the flesh imper- 
fectly: let us therefore not be ashamed to confess plainly 
our state of imperfection : yea, let us not be ashamed to 
confess imperfection, even in all our best works. Let 
none of us be ashamed to say with the holy Saint Peter, 
I am a sinful man. Let us say with the holy Prophet Lukev, 
David, We have sinned with our fathers; we have done Psaim oi. 
amiss, and dealt wickedly. Let us all make open confes- 
sion with the prodigal son, to our Father, and say with 
him, We have sinned against heaven, and before thee, Fa- Lukexv. 
ther : we are not worthy to he called thy sons. Let us all 
say with holy Earuch, Lord our God, to us is worthily Baruch- 
ascribed shame and confusion, and to thee righteousness : 
we have sinned, we have done wickedly, w e have behaved 



1* 



The second Part of the Sermon 



ourselves ungodly in all thy righteousness. Let us all say 

Dan. is. with the holy Prophet Daniel. Lord, righteousness be- 
longeth to thee, unto us belongeth confusion. "We have sin- 
ned, we have been naughty, we have offended, we have 
lied from thee, we have gone baek from all thy precepts 
and judgments. So we learn of all good men in holy 
Scriptures, to humble ourselves, and to exalt, extol, 
praise, magnify, and glorify God. 

Thus we have heard how evil we be of ourselves, how 
of ourselves, and by ourselves, we have no goodness, help 
or salvation, but contrariwise, sin, damnation, and death 
everlasting: which if we deeply weigh and consider, we 
shall the better understand the great mercy of God, and 

scor.iii. ] 10 \v our salvation cometh only by Christ. For in our- 
selves (as of ourselves) we iind nothing, whereby we may 
be delivered from this miserable captivity, into the which 
we are cast, through the envy of the devil, by breaking 

Psahai. of God's commandment in our first parent Adam. We 
are all become unclean : but we all are not able to cleanse 
ourselves, nor make one another of us clean. We are by 

Ephes.ii. nature the children of God's wrath : but we are not able to 
make ourselves the children and inheritors of God's glory. 

1 peter u. We are sheep that run astray : but we cannot of our own 

power come again to the sheepfold, so great is our imper- 
fection and weakness. In ourselves therefore may we 
not glory, which* of ourselves, are nothing but sinful : 
neither may we rejoice in any works that we do, all 
which be so imperfect and impure, that they are not able 
to stand before the righteous judgment-seat of God, as the 
holy Prophet David saith, Enter not into judgment with 
thy servant, Lord: for no man that liveth shall be found 
righteous in ihy sight. To God therefore must we flee* 
or else shall we never find peace, rest, and quietness of 

2 cor.i. conscience in our hearts. For he is the Father of mercies, 
Psaim exxs. and God of all consolation. He is the Lord, with whom 

is plenteous redemption: he is the God, which of his own 
mercy saveih us, and setteth out his charity and exceeding 
love towards us, in that of his own voluntary goodness, 
when we were perishing, he saved us, and provided an 
everlasting kingdom for us. And all these heavenly 
treasures are given us, not for our own deserts, merits, or 
good deeds, (which of ourselves we have none) but of his 
mere mercy freely. And for whose sake? Truly for Jesus 
Christ's sake, that pure and undefiled Lamb of God. He 
is (hat dearly beloved Son, for whose sake God is fully 
pacified^ satisfied, and set at one with man. He is the 



of the Misery of Man. 



is 



Lamb of God, which taketh away the sins of the world: Johai. 
of whom only it may be truly spoken, that he did all i Peter ii. 
things well, and in his mouth was found no craft nor sub- 
titty. None but he alone may say, The prince of the 
world came, and in me he hath nothing, And he alone 
may also say, Which of you shall reprove me of any fault? John viii 
He is the high and everlasting Priest, which hath offered 
himself once for all upon the altar of the cross, and with neb. vii. 
that one oblation hath made perfect for evermore them that 
are sanctified. He is the alone Mediator between God uohnii. 
and man, which paid our ransom to God with his own 
blood, and with that hath he cleansed us all from sin. He 
is the Physician, which healeth all our diseases. He is 
that Saviour, which saveth his people^rom all their sins: Matt. ;, 
to be short, he is that flowing and most plenteous foun- 
tain, of whose fulness all toe have received. For in him 
alone are all the treasures of the wisdom and knowledge of 
God hidden. And in him, and by him, have we from God 
the Father all good things, pertaining either to the body 
or to the soul. O how much are we bound to this our 
heavenly Father for his great mercies, which he hath so 
plenteously declared unlo us in Christ Jesus our Lord 
and Saviour! What thanks worthy and sufficient can we 
give to him ? Let us all with one accord burst out with 
joyful voice, ever praising and magnifying this Lord of 
mercy, for his tender kindness showed unto us in his 
dearly beloved Son Jesus Christ our Lord. 

Hitherto we have heard what we are of ourselves ; very 
sinful, wretched, and damnable. Again, we have heard 
how that of ourselves, and by ourselves, we are not able 
either to think a good thought, or work a good deed, so 
that we can find in ourselves no hope of salvation, but 
rather whatsoever maketh unto our destruction. Again, 
we have heard the tender kindness and great mercy of 
God the Father towards us, and how beneficial he is to 
us for Christ's sake, without our merits or deserts, even 
of his own mere mercy and tender goodness. Now, how 
these exceeding great mercies of God, set abroad in Christ 
Jesus for us, be obtained, and how we be delivered from 
the captivity of sin, death, and hell, shall more at large 
(with God's help) be declared in the next sermon. In 
the mean season, yea, and at all times, let us learn to 
know ourselves, our frailty and weakness, without any 
cracking or boasting of our own good deeds and merits* 
Let us also acknowledge the exceeding mercy of God to- 
wards us, and confess, that as of ourselves comeih all evil 



The second Part of the Sermon of the Misery of Matt, 



and damnation ; so likewise of him eometh all goodness 
and salvation, as God himself saith by the Prophet Hosea, 
Hosea xiii. Israel, thy destruction cometh of thyself: but in me only is 
thy help and comfort. If we thus humbly submit ourselves 
in the sight of God, we maybe sure that in the time of his 
visitation, he will lift us up unto the kingdom of his 
dearly beloved Son Christ Jesus our Lord; to whom, 
with the Father, and the Holy Ghost, be all honour and 
glory for ever. Amen. 



A 



SERMON 



Salvation of Mankind, by only Christ our Saviour, from 
Sin and Death everlasting* 



BECAUSE all men be sinners and offenders against 
God, and breakers of his Law and Commandments^ 
therefore can no man by his own acts, works, and deeds* 
(seem they never so good) be justified, and made righteous 
before God: but every man of necessity is constrained to 
seek for another righteousness of justification, to be re- 
ceived at God's own hands, that is to say, the forgiveness 
of his sins and trespasses, in such things as he hath of- 
fended. And this justification, or righteousness, which wc 
so receive of God's mercy and Christ's merits, embraced 
by faith, is taken, accepted, and allowed of God, for our 
perfect and f ull j ustifieatiom For the more full understand- 
ing hereof, it is our parts and duties ever to remember the 
great mercy of God, how that (all the world being wrap 
ped in sin by breaking of the Law) God sent his only Son 
our Saviour Christ into this world, to fulfil the Law for us* 
and, by shedding of his most precious bloody to make a 
sacrifice and satisfaction, or (as it may be called) amends 
to his Father for our sins,, to assuage his wrath and indig- 
nation conceived against us for the same. 

Insomuch that infants, being baptized and dying in ^.-^™Z 
their infancy, are by this sacrifice washed from their sins, ««[[ ^ 
brought to God's favour, and made his children, and in- 
heritors of his kingdom of heaven* And they* which in 
act or deed do sin after their baptism, when they turn 
again to God unfeignedly, they are likewise washed by* 
this sacrifice from their sins, in such sort, that there re- 

3 



IS 



The first Part of the Sermon 



maineth not any spot of sin, that shall be imputed to their 
damnation. This is that justification of righteousness which 

Gal, a. St. Paul speaketh of, when he saith, JVb man is justified by 
the works of the Law, hut freely by faith in Jesus Christ* 
And again he saith, We believe in Jesus Christ, that we be 
justified freely by the faith of Christ, and not by the works 
of the Law, because that no man shall be justified by the 
works of the Law, And although this j usti fi cation be free 
unto us, yet it comethnot so freely unto us, that there is no 
ransom paid therefor at all. But here may man's reason 

Objection < be astonished, reasoning after this fashion : If a ransom be 
paid for our redemption, then is it not given us freely c 
For a prisoner that paid his ransom is not let go freely f 
for if he go freely, then he goeth without ransom : for 
what is it else to go freely* than to be set at liberty with- 

Answer, out paying of ransom I This reason is satisfied by the great 
wisdom of God in this mystery of our redemption, who 
hath so tempered his justice and mercy together, that he 
would neither by his justice condemn us unto the everlast- 
ing captivity of the devil, and his prison of hell, remediless 
for ever without mercy, nor by his mercy deliver us clear- 
ly, without justice, or payment of a j ust ransom : but with 
his endless mercy he joined his most upright and equal 
justice. His great mercy he showed unto us in delivering 
us from our former captivity, without requiring of any 
ransom to be paid, or amends to be made upon our parts? 
which thing by us had been impossible to be done. And 
whereas it lay not in us to do that, he provided a ransom 
for us, that was, the most precious body and blood of his 
own most dear and best beloved Son Jesus Christ, who, 
besides this ransom, fulfilled the Law for us perfectly, 
And so the justice of God and his mercy did embrace to- 
gether, and fulfilled the mystery of our redemption. And 
of this justice and mercy of God knit together, speaketh 

Horn, m, St. Paul in the third chapter to the Romans, Ml have of- 
fended, and have need of the glory of God ; but are justified 
freely by grace, byredemption which is in Jesus Christ, whom 
God hath sent forth to us for a reconciler and peace-maker, 
through faith in his blood, to show his righteousness. And 

aom. x. ™ ti |e tenth chapter, Christ is the end of the Law unto righ- 
teousness, to every man that bclieveth. And in the eighth 

Rom.vn.. chapter, That which was impossible by the Law, inasmuch 
as it was weak by the fiesh, God sending his own Son in the 
similitude of sinful fiesh, by sin condemned sin in the flesh, 
that the righteousness of the Law might befulfilled hi us, 
which walknot after the fiesh, but after the Spirit, In these 



of Salvation, 19 

foresaid places, the Apostle touchetli specially three things, J^^Sf 
which must so together in our justification. Upon God's therinowjus- 

. i • x i r^i. • x» . . tification, 

part, his great mercy and grace ; upon Christ's part, jus- 
tice, that is, the satisfaction of God's justice* or the price 
of our redemption, by the offering of his body, and shed- 
ding of his blood, with fulfilling of the Law perfectly and 
thoroughly; and upon our part, true and lively faith in the 
merits of Jesus Christ, which yet is not ours, but by God's 
working in us : so that in our justification, there is not 
only God's mercy and grace, but also his justice, which 
the Apostle calleth the justice of God, and it eonsisteth in 
paying our ransom, and fulfilling of the Law : and so the 
grace of God doth not shut out the justice of God in our 
justification, but only shutteth out the justice of man, that 
is to say, the justice of our works, as to be merits of de- 
serving our justification. And therefore St. Paul deelareth 
here nothing upon the behalf of man concerning his justi- 
fication, but only a true and lively faith, which neverthe- 
less is the gift of God, and not man's only work, without 
God. And yet that faith doth not shut out repentance* 
hope, love, dread, and the fear of God, to be joined with 
faith in every man that is justified ; but it shutteth them 
out from the office of justifying. So that, although they How it is to 
be all present together in him that is justified, yet they thatfewfjlS 
justify not altogether : neither doth faith shut out the jus- *S. wUhtra,: 
tice of our good works, necessarily to be done afterwards of 
duty towards God ; (for we are most bounden to serve 
God, in doing good deeds, commanded by him in his 
holy Scripture, all the days of our life :) but it excludeth 
them, so that we may not do them to this intent, to be 
made just by doing of them. For all the good works 
that we can do be imperfect, and therefore not able to de- 
serve our justification : but our justification doth come 
freely by the mere mercy of God, and of so great and free 
mercy, that whereas all the world was not able of them- 
selves to pay any part towards their ransom, it pleased our 
heavenly Father of his infinite mercy, without any our 
desert or deserving, to prepare for us the most precious 
jewels of Christ's body and blood, whereby our ransom 
might be fully paid, the Law fulfilled, and his justice fully 
satisfied. So that Christ is now the righteousness of all 
them that truly do believe in him. He for them paid their 
ransom by his death. He for them fulfilled the law in his 
life. So that now in him, and by him, every true Christian 
man may be called a fulfiller of the law ; forasmuch as that 
which their infirmity lacked, Christ's justice hath supplied 



The second Part of the Sermon 



The Second Part of the Sermon of Salvation, 

YE have heard, of whom all men ought to seek their 
justification and righteousness, and how also this 
righteousness eometh unto men by Christ's death and me- 
rits : ye heard also, how that three things are required to 
the obtaining of our righteousness, that is, God's mercy, 
Christ's justice, and a true and lively faith, out of the 
which faith spring good works. Also before was declared 
at large, that no man can be justified by his own good works, 
that no man fulfilleth the Law, according to the strict 
rigour of the Law. 

And St. Paul in the Epistle to the Galatians proveth the 
Gai. m. same, saying thus : If there had been any law given, which 
could havejustified, verily righteousness should have been by 
the Law. And again he saith, If righteousness be by the 
Law, then Christ died invain. And again he saith, You that 
are justified by the Law are fallen away from grace. And 
Ephes, si, furthermore, he writeth to the Ephesians on this wise. By 
grace are ye saved through faith, and that not of yourselves, 
for it is the gift of God, and not of works, lest any man 
should glory* AndV, to be short, the sum of all Paul's dis- 
putation is this ; that if justice come of works, then it eom- 
eth not of grace | and if it come of grace, then it eometh 
not of works. And to this end tend all the prophets, as 
^cts * St. Peter saith in the tenth of the Acts ; Of Christ all the 
Prophets, saith St. Peter, do witness, that through his 
name, all they that believe in him shall receive the remission 
juftffieth, on h °f s ^ ns - And after this wise to be justified only by this 
oid Sots ° f *' rue an( * ^ ve ty foith m Christ, speak all the old and ancient 
authors, both Greeks and Latins ; of whom I will specially 
rehearse three, Hilary, Basil, and Ambrose. St. Hilary 
saith these words plainly in the ninth Canon upon Mat- 
thew; Faith only justifieth. And St. Basil, a Greek 
author, writeth thus ; This is a perfect and whole rejoic- 
ing in God, when a man advanceth not himself for his 
own righteousness, but acknowledged himself to lack true 
justice and righteousness, and to be justified by the onJy 
phii5 P .iib faith in Christ. And Paul, saith he, doth glory in the 
contempt of his own righteousness, and that he looked for 
the righteousness of God by faith. 

These be the very words of St. Basil ; and St. Ambrose, 
a Latin author, saith these words $ This is the ordinance 
of God,- that they which believe in Christ should be savctl 



of Salvation. 



without works, by faith only, freely receiving remission 
of their sins. Consider diligently these words, without 
works, by faith only, freely we receive remission of our 
sins. What can be spoken more plainly, than to say, that 
freely without works, by faith only, we obtain remission 
of our sins ? These and other like sentences, that we be 
justified by faith only, freely, and without works, we do 
read oft times in the best and most ancient writers : as, 
beside Hilary, Basil, and St. Ambrose, before rehearsed, 
we read the same in Origen, St. Chrysostom, St. Cyprian, 
St. Augustine, Prosper, Oecumenius, Proclus, Bernardus, 
Anselm, and many other authors, Greek and Latin. Ne- 
vertheless, this sentence, that we be justified by faith only, 
is not so meant of them, that the said justifying faith is 
alone in man, without true repentance, hope, charity, 
dread, and the fear of God, at any time and season. Nor Faith aione^ 
when they say, that we should be justified freely, do they 

understood,. 

mean that we should or might afterward be idle, and that 
nothing should be required on our parts afterward : neither 
do they mean so to be justified without good works, that 
we should do no good works at all, like as shall be more 
expressed at large hereafter. But this saying, that we 
be justified by faith only, freely, and without works, is 
spoken for to take away clearly all merit of our works, as 
being unable to deserve our justification at God's hands, 
and thereby most plainly to express the weakness of man, 
and the goodness of God ; the great infirmity of ourselves, 
and the might and power of God; the imperfection of 
our own works, and the moat abundant grace of our Sa- 
viour Christ ; and therefore wholly to ascribe the merit 
and deserving of our justification unto Christ only, and his 
most precious blood-shedding. This faith the holy Scrip- n,e P rontot 
ture teacheth us; this is the strong rock and foundation of *f t S onT y n ju° s f 
Christian religion ; this doctrine all old and ancient authors tifiethe 
of Christ's Church do approve $ this doctrine advanceth 
and setteth forth the true glory of Christ, and beateth 
down the vain-glory of man ; this whosoever denieth, is 
not to be accounted for a Christian man, nor for a setter- 
forth of Christ's glory ; but for an adversary to Christ and 
his Gospel, and for a setter-forth of men's vain-glory. And what they 
although this doctrine be never so true, (as it is most true t&^SueS 
indeed) that we be justified freely, without all merit of our [S h ? n,y jus 
own good works, (as St. Paul doth express it) and freely, 
by this lively and perfect faith in Christ only, (as the an- 
cient authors use to speak it) yet this true doctrine must 
foe also truly understood, and most plainly declared, lest 



The second Part of the Sermon 



carnal men should take unjustly occasion thereby to live 
carnally, after the appetite and will of the world, the flesh, 

tion of C, thts" an< * tne ^ ev ^* because no man should err by mis- 

doctrine of taking of this doctrine, I shall plainly and shortly so de- 
works justifi- clare the right understanding of the same, that no man 
shaD justly think that he may thereby take any occasion 
of carnal liberty, to follow the desires of the flesh, or that 
thereby any kind of sin shall be committed, or any un= 
godly living the more used. 

First, you shall understand, that in our justification by 
Christ it is not all one thing, the office of God unto man, 
and the office of man unto God, Justification is not the 
office of man, but of God ; for man cannot make himself 
righteous by his own works, neither in part, nor in the 
whole ; for that were the greatest arroganey and presump- 
tion of man that Antichrist could set up against God, to 
affirm that a man might by his own works take away and 
is tteoffiSJ of P ur S e n * s own sms » anc * so justify himself. But justifiea- 
God only. ° tion is the office of God only, and is not a thing which 
we render unto him, but which we receive of him; not 
which we give to him, but which we take of him, by his 
free mercy, and by the only merits of his most dearly 
beloved Son, our only Redeemer, Saviour, and Justifier, 
Jesus Christ : so that the true understanding of this doc- 
trine, we be justified freely by faith without works, or 
that we be justified by faith in Christ only, is not, that 
this our own act to believe in Christ, or this our faith in 
Christ, which is within us, doth justify us, and deserve our 
justification unto us, (for that were to count ourselves to 
be justified by some act or virtue that is within ourselves $) 
but the true understanding and meaning thereof is, that 
although we hear God's word, and believe it ; although 
we have faith, hope, charity, repentance, dread, and fear 
of God within us, and do never so many works thereunto | 
yet we must renounce the merit of all our said virtues, of 
faith, hope, charity, and all other virtues and good deeds, 
which we either have done, shall do, or can do, as things 
that be far too weak and insufficient, and imperfect, to de- 
serve remission of our sins, and our justification ; and there- 
fore we must trust only in God's mercy, and that sacrifice 
which our High Priest and Saviour Christ Jesus, the Son 
of God, once offered for us upon the cross, to obtain 
thereby God's grace and remission, as well of our original 
sin in baptism, as of all actual sin committed by us after 
our baptism, if we truly repent, and turn unfeignedly to 
him again. So that, as St. John Baptist, although he 



of Salvation, 



were never so virtuous and godly a man, yet in this matter 
of forgiving of sin, he did put the people from him, and 
appointed them unto Christ, saying thus unto them, Be- 
hold, yonder is the Lamb of God, which taketh away the 
sins of the world ; even so, as great and as godly a virtue as 
the lively faith is, yet it putteth us from itself, and remit- 
teth or appointeth us unto Christ, for to have only by him 
remission of our sins, or justification. So that our faith in 
Christ (as it were) saith unto us thus : It is not I that 
take away your sins, but it is Christ only ; and to him only 
I send you for that purpose, forsaking therein all your 
good virtues, words, thoughts, and works, and only put- 
ting your trust in Christ. 



The third Part qf the Sermon of Salvation, 

IT hath been manifestly declared unto you, that no man 
can fulfil the Law of God ; and therefore by the Law 
all men are condemned : whereupon it followeth neces- 
sarily, that some other thing should be required for our 
salvation than the Law; and that is, a true and a lively faith 
in Christ ; bringing forth good works, and a life accord- 
ing to God's commandments. And also you heard the 
ancient authors' minds of this saying, Faith in Christ only 
justifieth man, so plainly declared, that you see, that the 
very true meaning of this proposition or saying, We be jus- 
tified by faith in Christ only (according to the meaning of 
the old ancient authors) is this : We put our faith in 
Christ, that we be justified by him only, that we be justi° 
fied by God's free mercy, and the merits of our Saviour 
Christ only, and by no virtue or good works of our own 
that is in us, or that we can be able to have, or to do, for 
to deserve the same ; Christ himself only being the cause 
meritorious thereof. 

Here you perceive many words to be used to avoid con= 
tention in words with them that delight to brawl about 
words, and also to show the true meaning to avoid evil 
taking and misunderstanding ; and yet peradventure all 
will not serve with them that be contentious ; but con- 
tenders will ever forge matters of contention, even when 
they have none occasion thereto. Notwithstanding, such 
be the less to be passed upon, so that the rest may profits 
which will be more desirous to know the truth, than 
(when it is plain enough) to contend about it, and with 



The third Part of the Serntoii 



contentious and captious cavillation, to obscure and darker^ 
it. Truth it is, that our own works do not justify us, to? 
speak properly of our justification ; that is to say, our 
works do not merit or deserve remission of our sins, and 
make us, of unjust, just before God : but God of his own 
mercy, through the only merits and deservings of his Son 
Jesus Christ, doth justify us. Nevertheless, because faith 
doth directly send us to Christ for remission of our sins, 
and that, by faith given us of God, we embrace the pro- 
mise of God's mercy, and of the remission of our sins, 
(which thing none other of our virtues or works properly 
doth) therefore the Scripture usctli to say, that faith with- 
out works doth justify. And forasmuch as it is all one 
sentence in efteet, to say, faith without works, and only 
faith, doth justify us; therefore the old ancient Fathers of 
the Church from time to time have uttered our justifica- 
tion with this speech £ Only faith justifieth us : meaning 
no other thing than St. Paul meant, when he said, Faith? 
without w arltsjuslijid.il us* And because all this is brought 
to pass through the only merits and deservings of our 
Saviour Christ, and not through our merits, or through 
the merit of any virtue that we have within us, or of any 
work that e-ometh from us ; therefore, in that respect of 
merit and deserving, we forsake, as it were, altogether 
again, faith* works, and all other virtues. For our own 
imperfection is so great, through the corruption of original 
sin, that all is imperfect that is within us, faith, charity, 
hope, dread, thoughts, words, and works, and therefore 
not apt to merit and deserve any part of our justification 
for us. And this form of speaking use we, in the hum- 
bling of ourselves to God, and to give all the glory to our 
Saviour Christ, who is best worthy to have it 

Here you have heard the office of God in our justifica- 
tion, and how we receive it of him freely, by his mercy, 
without our deserts, through true and lively faith. Now 
you shall hear the office and duty of a Christian man unto 
God, what we ought on our part to render unto God 
f2th a S a * n ^ or n * s § reat mercy and goodness. Our office is, 
oSyjustffieth, not to pass the time of this present life unfruitfully and 
SmaniSty, idly, after that we are baptized or justified, not caring 
Xouifdo no bow few good works we do, to the glory of God, and 
good works, profit of our neighbours: much less is it our office, after 
that we be once made Christ's members, to live contrary 
to the same 5 making ourselves members of the Devil, 
walking after his enticements, and after the suggestions 
of the world and the flesh, whereby we know that we do 



of Salvation. 



25 



serve the world and the Devil, and not God. For that 
faith which bringeth forth (without repentance) either 
evil works, or no good works, is not a right, pure, and 
lively faith, but a dead, devilish, counterfeit, and feigned 
faith, as St. Paul and St. James call it. For even the de- The devih 
vils know and believe that Christ was born of a Virgin ; not the true 
that he fasted forty days and forty nights without meat ftuth * 
and drink; that he wrought all kinds of miracles, de- 
claring himself very God : they believe also, that Christ 
for our sakes suffered a most painful death, to redeem us 
from everlasting death, and that he rose again from death 
the third day : they believe that he ascended into heaven, 
and that he sitteth on the right hand of the Father, and 
at the last end of this world shall come again, and judge 
both the quick and the dead. These articles of bur faith 
the devils believe, and so they believe all things that be 
written in the Kew and Old Testament to be true : and 
yet for all this faith they be but devils, remaining still in 
their damnable estate, lacking the very true Christian faith. 
For the right and true Christian faith is, not only to be- what is the 
lieve that holy Scripture, and all the foresaid articles of fy^toi 1 !" 1 ' 
our faith, are true ; but also to have a sure trust and confi- 
dence in God's merciful promises, to be saved from ever- 
lasting damnation by Christ : whereof doth follow a loving 
heart to obey his commandments. And this true Chris- 
tian faith neither any devil hath, nor yet any man, which 
in the outward profession of his mouth, and in his outward 
receiving of the sacraments, in coming to the church, and 
in all other outward appearances, seemeth to be a Christian 
man, and yet in his living and deeds showeth the contrary. 
For how can a man have this true faith, this sure trust and They that 
confidence in God, that by the merits of Christ his sins SSTvinghaw 
be forgiven, and be reconciled to the favour of God, and not tt,le <aith ' 
to be partaker of the kingdom of heaven by Christ, when 
he liveth ungodlily, and denieth Christ in his deeds? 
Surely no such ungodly man can have this faith and trust 
in God. For as they know Christ to be the only Saviour 
of the world ; so they know also that wicked men shall 
not enjoy the kingdom of God. They know that God 
hateth unrighteousness ; that he will destroy all those that p sa im 
speak untruly ; that those which have done good works 
(which cannot be done without a lively faith in Christ) 
shall come forth unto the resurrection of life, and those 
that have done evil shall come unto the resurrection of 
judgment. Very well they know also, that to them that 
be contentious, and to them that will not be obedient 



Hie third Part of the Sermon of Salvation. 



unto the truth, but will obey unrighteousness, shall come 
indignation, wrath, and affliction, &c. Therefore, to eon- 
elude, considering the infinite benefits of God, showed and 
given unto us mercifully without our deserts, who hath 
not only created us of nothing, and from a piece of vile 
clay, of his infinite goodness hath exalted us, as touching 
our soul, unto his own similitude and likeness; but also, 
whereas we were condemned to hell, and death everlast- 
ing, hath given his own natural Son, being God eternal, 
immortal, and equal unto himself in power and glory, to 
be incarnated, and to take our mortal nature upon him* 
w/ith the infirmities of the same, and in the same nature 
to suffer most shameful and painful death for our offences, 
to the intent to justify us, and to restore us to life ever- 
lasting : so making us also his dear children, brethren 
unto his only Son our Saviour Christ, and inheritors for 
ever with him of his eternal kingdom of heaven. 

These great and merciful benefits of God, if they be 
well considered, do neither minister unto us occasion to 
be idle, and to live without doing any good works, nei- 
ther yet stir us up by any means to do evil things ; but 
contrariwise, if we be not desperate persons, and our hearts 
harder than stones, they move us to render ourselves unto 
God wholly, with all our will, hearts, might, and power 
to serve him in all good deeds, obeying his command- 
ments during our lives, to seek in all things his glory and 
honour, not our sensual pleasures and vain-glory ; ever- 
more dreading willingly to offend such a merciful God 
and loving Redeemer, in word, thought, or deed. And 
the said benefits of God, deeply considered, move us for 
his sake also to be ever ready to give ourselves to our 
neighbours, and, as much as lieth in us, to study with all 
our endeavour to do good to every man. These be the 
fruits of true faith, to do good as much as lieth in us to 
every man, and, above all things, and in all things, to ad- 
vance the glory of God, of whom only we have our sane- 
tifieation, justification, salvation, and redemption : to 
whom be ever glory, praise, and honour, world without 
end. Amen, 



SHORT DECLARATION 



OP THE 



True, Lively, and Christian Faith. 



THE first coming unto God, good Christian people, is fcutJu 
through faith, whereby (as it is declared in the last 
Sermon) we be justified before God. And lest any man 
should be deceived, for lack of right understanding thereof, 
it is diligently to be noted, that faith is taken in the 
Scripture two manner of ways. There is one faith, which Adeadfaitk 
in Scripture is called a dead faith, which bringeth forth 
no good works ; but is idle, barren, and unfruitful. And 
this faith, by the holy Apostle St. James, is compared to 
the faith of devils, which believe God 10 be true and just, Jamesii, 
and tremble for fear ; vet they do nothing well, but all evih 
And such a manner of faith have the wicked and naughty 
Christian people, which confess God, as St. Paul saith, in Titus n. 
their mouths, but deny him in t heir deeds, being abominable, 
and without the right faith, and to all good works reprove* 
able. And this faith is a persuasion and belief in man's 
heart, whereby he knoweth that there is a God, and 
agreeth unto all truths of God's most holy word, contained 
in the holy Scripture. So that it eonsisteth only in be- 
lieving in the word of God, that it is true. And this is 
not properly called faith. But as he that readeth Caesar's 
Commentary, believing the same to be true, hath thereby 
a knowledge of Caesar's life and notable acts, because he 
believeth the history of Caesar: yet it is not properly said, 
that he believeth in Caesar, of whom he looketh for no 
help nor benefit. Even so, he that believeth all that is 
spoken of God in the Bible is true, and yet liveth so un- 
godlily, that he cannot look to enjoy the promises and be- 
nefits of God ; although it may be said that such a man 



The first Tart of the Sermon 



hath a faith and belief to the words of God ; yet it is not 
properly said that he believeth in God, or hath such a 
faith and trust in God, whereby he may surely look for 
grace, mercy, and everlasting life at God's hand, but ra- 
ther for indignation and punishment, according to the 
merits of his wicked life. For as it is written in a book, 
entituled to be of Didymus Alexandrinus, Forasmuch as 
faith without works is dead, it is not now faith, as a dead 
man is not a man. This dead faith therefore is not that 
sure and substantial faith which saveth sinners. Another 
faith there is in Scripture, which is not, as the aforesaid 
Aiivdyfaith. faith, idle, unfruitful, and dead, but worketh by charity , 
(as St. Paul declareth, Gal. v.) which as the other vain 
faith is called a dead faith, so may this be called a quick 
or lively faith. And this is not only the common belief 
of the Articles of our faith, but it is also a true trust and 
confidence of the mercy of God through our Lord Jesus 
Christ, and a steadfast hope of all good things to be re- 
ceived at God's hand : and that although we, through 
infirmity, or temptation of our ghostly enemy, do fall from 
him by sin ; yet if we return again unto him by true re- 
pentance, that he will forgive and forget our offences for 
his Son's sake, our Saviour Jesus Christ, and will make 
us inheritors with him of his everlasting kingdom; and 
that in the mean time, until that kingdom come, he will 
he our protector and defender in all perils and dangers, 
whatsoever do chance ; and that though sometime he doth 
send us sharp adversity, yet that evermore he will be a 
loving Father unto us, correcting us for our sin, but not 
withdrawing his mercy finally from us, if we trust in him, 
and commit ourselves wholly unto him, hang only upon 
him, and call upon him, ready to obey and serve him. 
This is the true, lively, and unfeigned Christian faith, and 
is not in the mouth and outward profession only, but it 
liveth, and stirreth inwardly in the heart. And this faith 
is not without hope and trust in God, nor without the 
love of God and of our neighbours, nor without the fear 
of God, nor without the desire to hear God s word, and 
to follow the same in eschewing evil, and doing gladly all 
good works. 

^eb.»i. Thus faith, as St. Paul describeth it, is the sure ground 

and foundation of the benefits which we ought to lookfor 9 
and trust to receive of God, a certificate and sure looking 
for them, although they yet sensibly appear not unto us. 
And after he saith, He that comcth to God must believe, 
both that he is, and that he is a merciful rewarder of well- 



of Faith. 



doers. And nothing cominendetli good men unto God so 
much as this assured faith and trust in him* Of this faith 
three things are specially to he noted. 

First, that this faith doth not lie dead in the heart, but *^*jjg 
is lively and fruitful in bringing forth good works. Se- of faith, 
condly, that without it can no good works be done, that 
shall be acceptable and pleasant to God. Thirdly, what 
manner of good works they be that this faith doth bring 
forth. 

For the first, that as the light cannot be hid, but will of ^ 
show forth itself at one place or other ; so a true faith can- 
not be kept secret ; but when occasion is offered, it, will 
break out, and show itself by good works. And as the 
living body of a man ever exerciseth such things as be- 
long to a natural and living body, for nourishment and 
preservation of the same, as it hath need, opportunity, 
and occasion ; even so the soul that hath a lively faith in it 
will be doing alway some good work, which shall declare 
that it is living, and will not be unoccupied. Therefore, 
when men hear in the Scripture so high commendations 
of faith, that it maketh us to please God, to live with 
God, and to be the children of God ; if then they fancy that 
they be set at liberty from doing all good works, and may 
live as they list, they trifle with God, and deceive them- 
selves. And it is a manifest token that they be far from 
having the true and lively faith, and also far from know- 
ledge what true faith meaneth. For the very sure and 
lively Christian faith is, not only to believe all things of 
God which are contained in holy Scripture, but also is an 
earnest trust and confidence in God, that he doth regard 
us, and that he is careful over us, as the father is over 
the child whom he doth love, and that he will be mer- 
ciful unto us for his only Son's sake, and that we have 
our Saviour Christ our perpetual Advocate, and Priest, in 
whose only merits, oblation, and suffering, we do trust 
that our offences be continually washed and purged, 
whensoever we, repenting truly, do return to him with 
our whole heart, steadfastly determining with ourselves, 
through his grace, to obey and serve him in keeping his 
commandments, and never to turn back again to sim 
Such is the true faith that the Scripture doth so much 
commend, the which, when it seeth and considereth what 
God hath done for us, is also moved, through continual 
assistance of the Spirit of God, to serve and please him, to 
keep his favour, to fear his displeasure, to continue his 
obedient children, showing thankfulness again by obserY- 



$b The second Part of the Sermon 

ing or keeping his commandments, and that freely, for 
true love chiefly, and not for dread of punishment, or love 
of temporal reward, considering how clearly, without de- 
servings, we have received his mercy and pardon freely. 
This true faith will show forth itself, and cannot long 

Habak.ii. be idle : for as it is written, The just man doth live by his 
faith. He never sleepeth, nor is idle, when he would wake, 
and be well occupied. And God by his Prophet Jeremy 

/cr.xfii. saith, that he is a happy and blessed man, which hath faith 
and confidence in God, For he is like a tree set by the 
water-side, and spreadeth his roots abroad towards the 
moisture, and feareth not heat when it cometh; his leaf 
will be green, and will not cease to bring forth his fruit: 
even so, faithful men, putting away all fear of adversity, 
will show forth the fruit of their good works, as occasion 
is offered to do them. 



The second Part of the Sermon of Faith. 

YE have heard in the first part of this Sermon, that 
there be two kinds of faith, a dead and an unfruit- 
ful faith, and a faith lively, that worketh by charity : the 
first to be unprofitable | the second, necessary for the 
obtaining of our salvation : the which faith hath charity 
always joined unto it, and is fruitful, and bringeth forth 
all good works. Now as concerning the same matter, 
Eccies.xixi. you shall hear what folio weth. The Wise Man saith, He 
that believeth in God will hearken unto his commandments. 
For if we do not show ourselves faithful in our conversa- 
tion, the faith which we pretend to have is but a feigned 
faith : because the true Christian faith is manifestly showed 
by good living, and not by words only, as St. Augustine 
saith, Good living cannot be separated from true faith, 
ubvo tie Fi- which worketh by love. And St. Chrysostom saith, Faith 
6&§£mo2 of itself is full of good works : as soon as a man doth 
LegeetFide. t> e ij evej jj C sna n ^ g avn i s bed with them. How plentiful 
this faith is of good works, and how it maketh the work 
of one man more acceptable to God than of another, 
St. Paul teacheth at large in the eleventh chapter to the 
Hebw*i. Hebrews, saying, that faith made the oblation of Abel bet- 
ter than the oblation of Cain. This made Noah to build the 
ark. This made Abraham to forsake his country and all 
his friends , and go into afar country, there to dwell 
among strangers. So did also Isaac and Jacob, depending 



Gen. it. 
Oen.vi. 
Eccles. xliv, 
Gen. xj. 



of Faith, Zl 

or hanging only on the help and trust that they had in 
God. And when they came to the country which God 
promised them, they would build no cities, towns, nor 
houses ; but lived like strangers in tents, that might every 
day be removed. Their trust was so much in God, that 
they set but little by any worldly thing, for that God had 
prepared for them better dwelling-places in heaven, of his 
own foundation and building. This faith made Abraham G en.xxii. 
ready at God's commandment to offer his own son and Eccl «»»- 
heir Isaac, whom he loved so well, and by whom he was 
promised to have innumerable issue, among the which, 
one should be born, in whom all nations should be Messed, 
trusting so much in God, that though he were slain, yet 
that God was able by his omnipotent power to raise him 
from death, and perform his promise. He mistrusted not 
the promise of God, although unto his reason every thing 
seemed contrary. He believed verily that God would not 
forsake him in dearth and famine that was in the country. 
And in all other dangers that he was brought unto, he 
trusted ever that God should be his God, and his pro- 
tector and defender, whatsoever he saw to the contrary. 
This faith wrought so in the heart of Moses, that he re- EwAfc 
fused to be taken for King Pharaoh's daughter's son, and 
to have great inheritance in Egypt, thinking it better with 
the people of God to have affliction and sorrow, than with 
naughty men in sin to live pleasantly for a time. By faith 
he earned not for the threatening of King Pharaoh: for his 
trust was so in God, that he passed not of the felicity of 
this world, but looked for the reward to come in heaven ; 
setting his heart upon the invisible God, as if he had seen 
him ever present before his eyes. By faith, the children of Exod. xiv. 
Israelpassed through the Red Sea. By faith, the walls of jch. vi 
Jericho fell down without stroke, and many other wonder- 
ful miracles have been wrought. In all good men that 
heretofore have been, faith hath brought forth their good 
works, and obtained the promises of God. Faith hath Dan. vi. 
stopped the lions 9 mouths .-faith hath quenched the force of 
fire : faith hath escaped the sword's edges : faith hath given Dan. in. 
weak men strength, victory in battle, overthrown the Heb.». 
armies of infidels, raised the dead to life: faith hath made 
good men to take adversity in good part; some have been 
mocked and whipped, bound and cast in prison ; some have 
lost all their goods, and lived in great poverty; some have 
wandered in mountains, hills, and wildernesses; some have 
been racked, some slain, some stoned, some sawn, some rent 
in pieces, some beheaded, some burnt without mercy, and 



The second Fart of the Sermon 



would not be delivered, because they looked to rise again ic 

a better state. 

All these fathers, martyrs, and other holy men, -whom 
St. Paul spake of. had their faith surely fixed in God, 
when all the world was against them. They did not only 
know God to be the Lord, Maker, and Governor of all 
men in the world ; but also they had a special confidence 
and trust, that he was and would be their God, their 
comforter, aider, helper, maintainor, and defender. This 
is the Christian faith, which these holy men had, and we 
also ought to have. And although they were not named 
Christian men, yet was it a Christian faith that they had ; 
for they looked for all benefits of God the Father, through 
the merits of his on Jesus Christ, as we now do. This 
difference is between them and us, that they looked when 
Christ should come, and we be in the time when he is 
inJohan. come. Therefore, saith St. Augustine, the time is altered 
ct " ' and changed, but not the faith. For we have both one 
icor.iv. faith in one Christ. The same Holy Ghost also that we 
hare, had they, saith St. Paul. For as the Holy Ghost doth 
teach us to trust in God, and to call upon him as our 
Father, so did he teach them to sav, as it is written, Thou, 
Lord, art our Father and Redeemer; and thy name is 
without beginning, and everlasting. God gave them then 
grace to be his children, as he doth us now. But now, by 
the coming of our Saviour Christ, w e have received more 
abundantly the Spirit of God in our hearts, whereby we 
may conceive a greater faith, and a surer trust, than many 
of them had. But in effect they and we be all one : we 
* have the same faith that they had in God, and they the 
same that we have. And St. Paul so much extolleth their 
faith, because we should not less, but rather more, give 
ourselves wholly unto Christ, both in profession and living, 
now when Christ is come, than the old fathers did before 
his coming. And by all the declaration of St Paul, it is 
evident, that the true, lively, and Christian faith is no 
dead, vain, or unfruitful thing, but a thing of perfect vir- 
tue, of wonderful operation or working, and strength, 
bringing forth all good motions and good w orks. 

All holy Scripture agreeably beareth witness, that a 
true lively faith in Christ doth bring forth good works ; 
and therefore every man must examine and try himself 
diligently, to know whether he have the same true lively 
faith in his heart unfeignedly, or not ; which he shall know- 
by the fruits thereof. Many that professed the faith of 
Christ were in this error, that they thought they knew 



of Faith. 



33 



God, aud believed in hiin, when in their life they declared 
the contrary: which error St. John in his first Epistle 
confuting, writeth in this wise: Hereby we are certified uohnii. 
that we know God, if we observe his commandments. He 
thatsuith he knoweth God, and observeth not his command- 
ments, is a liar, and the truth is not in him. And again he 
saith, Whosoever simieth doth not see God, nor know him: uoimiu 
Let no man deceive you, well-beloved children. And more- 
over he saith, Hereby we know thai we be of the truth, and 
so we shall persuade our hearts before him. For if our i Mmiii 
own hearts reprove us, God is above our hearts, and know- 
eth all things. Well-beloved, if our hearts reprove us not, 
then have we cottftdence in God, and shall have of him 
whatsoever we ask, because ice keep his commandments, and 
do those things that please him. And yet further he saith. 
Every man that believeth that Jesus is C hrist, is born of God ; 1 Jolin r 
and we know that whosoever is born of God doth not sin: 
But he that is begotten of God purgeth himself, and the 
Devil cloth not touch him. And I'm ally he concludeth, and 
showeth the cause why he wrote this Epistle, saying, For uohav, 
this cause have I thus written unto you, that you may know 
that you have everlasting life, which do believe in the Son 
of God. And in his third Epistle he confirmeth the w hole 
matter of faith aud works in few words, saying, He thai sjoimi 
doth -cell is of God, and he that doth exil knoweth not God. 
And as St. John saith, that as the lively knowledge and 
faith of God bringeth forth good works ; so saith he like- 
wise of hope and charity, that they cannot stand with evil 
living. Of hope he writeth thus : We know that when God iJoimi& 
shall appear, we shall be like unto him, for we shall see him 
even as he is: and "whosoever hath this hope in him doth pu- 
rify himself, like as God is pure. And of charity he saith 
these words : He that doth keep God's word and command- 1 Johnii, 
ment, in him is truly the perfect love of God, And again 
he saith, This is the love of God, that we should keep his i Johnr, 
commandments. And St. John wrote not this as a subtile 
saying, devised of his own fantasy, but as a most certain 
and necessary truth, taught unto him by Christ himself, 
the eternal and infallible verity, who in many places doth 
most clearly affirm, that faith, hope, and charity cannot 
consist or stand without good and godly works. Of faith 
he saith, He that believeth in the Son hath everlasting life; uoimv- 
but he that believeth not in the Son shall not see that life, but Joham. 
the wrath of God remaineth upon him. And the same he 
confirmeth with a double oath, saying, Verily, verily, I say John*}, 
unto you, he that believeth in me hath everlasting life. Now 

6 



iSIatt. xxv. 



Apoc. xxi. 



Charity 
bringeth forth 
good works. 

John xiv. 



Ecclus. 



Et<Aus. XV. 



The third Part of the Sermon 

forasmuch as he that believeth in Christ hath everlasting 
life, it must needs consequently follow, that he that hath 
this faith must have also good works, and be studious to 
observe God's commandments obediently. For to them 
that have evil works, and lead their life in disobedience am3 
transgression, or breaking of God's commandments, with- 
out repentance, pertaineth not everlasting life, but ever- 
lasting death, as Christ himself saith, They that do well 
shall go into life eternal : but they that do evil shall go into 
everlasting fire. And again he saith, I am the first letter 
and the last, the beginning and the ending : To him that is 
athirst, I will give of the well of the water of life freely : 
He that hath the victory shall have all things, and I will be 
his God, and he shall be my son : but they that be fearful, 
mistrusting God, and lacking faith ; they that be cursed 
people, and murtherers, and fornicators, and sorcerers, and 
all liars, shall have their portion in the lake that burnetii 
with fire and brimstone, which is the second death. And 
as Christ undoubtedly affirmeth, that true faith bringeth 
forth good works, so doth he say likewise of charity, Who- 
soever hath my commandments, and keepeth them, that is he. 
that loveth me. And after he saith, He that loveth me will 
keep my ivord, and he that loveth me not keepeth not my 
words. And as the love of God is tried by good works, 
so is the fear of God also, as the Wise Man saith, The 
dread of God putteth away sin. And also he saith, He 
that f ear eth God will do good works. 



The third Fart of the Sermon of Faith. 

YOU have heard in the second part of this Sermon, 
that no man should think that he hath that lively 
faith which Scripture commandeth, when he liveth not 
obediently to God's laws ; for all good works spring out of 
that faith : and also it hath been declared unto you by ex- 
amples, that faith maketh men steadfast, quiet, and patient 
in all affliction. Now as concerning the same matter, you 
shall hear what followeth. A man may soon deceive him- 
self, and think in his own fantasy that he by faith know- 
eth God, loveth him, feareth him, and belongeth to him, 
when in very deed he doth nothing less. For the trial 
of all these things is a very godly and Christian life. He 
that feeleth his heart set to seek God's honour, and stu- 
dieth to know the will and commandments of God, and 



of Faith. 



35 



to frame himself thereunto, and leadeth not his life after 
the desire of his own flesh, to serve the Devil by sin, but 
setteth his mind to serve God for his own sake, and for 
his sake also to love all his neighbours, whether they be 
friends or adversaries, doing good to every man, as op- 
portunity serveth, and willingly hurting no man ; such a 
man may well rejoice in God, perceiving by the trade of 
his life, that he unfeignedly hath the right knowledge of 
God, a lively faith, a steadfast hope, a true and unfeigned 
love, and fear of God. But he that casteth away the yoke 
of God's commandments from his neck, and giveth him- 
self to live without true repentance, after his own sensual 
mind and pleasure, not regarding to know God's word, 
and much less to live according thereunto ; such a man 
clearly deceiveth himself, and seeth not his own heart, if 
he thinketh that he either knoweth God, loveth him, 
feareth him, or trusteth in him. Some peradventure fancy 
in themselves that they belong to God, although they live 
in sin, and so they come to the church, and show them- 
selves as God's dear children. But St. John saith plainly, 
If we say that we hare any company with God, and walk * J«*ni, 
in darkness, we do lie. Others do vainly think that they 
know and love God, although they pass not of the com- 
mandments. But St. John saith clearly, He that saith 9 1 1 John u. 
know God, and keepeth not his commandments, he is a liar. 
Some falsely persuade themselves, that they love God, 
when they hate their neighbours. But St. John saith 
manifestly, If any man say, 1 love God, and yet hateth his 1 Jolin ir - 
brother, he is a liar. He that saith that he is in the light, and 1 Joha »• 
hateth his brother, he is still in darkness. He that loveth 
his brother dwelleth in the light; but he that hateth his bro- 
ther is in darkness, and walketh in darkness, and knoweth 
not whither he goeth: for darkness hath blinded his eyes. 
And moreover he saith, Hereby we manifestly know the 13o]mii ' u 
children of God from the children of the Devil. He that 
doth not righteously is not the child of God, nor he that 
hateth his brother. Deceive not yourselves, therefore, 
thinking that you have faith in God, or that you love God, 
or do trust in him, or do fear him, when you live in sin: 
for then your ungodly and sinful life declareth the contrary, 
whatsoever you say or think. It pertaineth to a Christian 
man to have this true Christian faith, and to try himself 
whether he hath it or no, and to know what belongeth to it, 
and how it doth work in him. It is not the world that we 
can trust to ; the world, and all that is therein, is but vanity. 
It is God that must be our defence and protection against 



S6 



The third Part of the Sermon 



all temptation of wickedness and sin, errors, superstition, 
idolatry, and all evil. If all the world were on our side, 
and God against us, what could the world avail us? 
Therefore let us set our whole faith and trust in God, and 
neither the world, the Devil, nor all the power of thern 
shall prevail against us. Let us therefore, good Christian 
people, try and examine our faith, what it is : let us not 
flatter ourselves, but look upon our works, and so judge 
of our faith what it is. Christ himself speaketh of this 
Lukeri. matter, and saith, The tree is known by the fruit. There- 
fore let us do good works, and thereby declare our faith 
to be the lively Christian faith. Let us, by such virtues as 
ought to spring out of faith, show our election to be sure 
2 Peter i. an 2 stable, as St. Peter teaeheth, Endeavour yourselves to 
make your calling and election certain by good works. And 
also he saith, Minister or declare in your faith virtue, in 
virtue knowledge, in knowledge temperance, in temperance 
patience, in patience godliness, in godliness brotherly charity, 
in brotherly charity love: so shall we show indeed that we 
have the very lively Christian faith, and may so both cer- 
tify our conscience the better that we be in the right faith, 
and also by these means confirm other men. If these fruits 
do not follow, we do but mock with God, deceive our- 
selves, and also other men. Well may we bear the name 
of Christian men, but we do lack the true faith that doth 
belong thereunto : for the true faith doth ever bring forth, 
jaraesii. good works, as St. James saith : Shoiv me thy faith by thy 
deeds. Thy deeds and works must be an open testimo- 
nial of thy faith : otherwise thy faith, being without good 
w orks, is but the Devil's faith, the faith of the wicked, a 
fantasy of faith, and not a true Christian faith. And 
like as the devils and evil people be nothing the better for 
their counterfeit faith, but it is unto them the more cause 
of damnation : so they that be Christians, and have re- 
ceived knowledge of God, and of Christ's merits, and yet 
of a set purpose do live idly, without good works, think- 
ing the name of a naked faith to be either sufficient for 
them, or else setting their minds upon vain pleasures of 
this world, do live in sin without repentance, not uttering 
the fruits that do belong to such an high profession ; upon 
such presumptuous persons, and wilful sinners, must needs 
remain the great vengeance of God, and eternal punish- 
ment in hell, prepared for the unjust and wicked livers. 
Therefore as you profess the name of Christ, good Chris- 
tian people, let no such fantasy and imagination of faith 
at any time beguile you \ but be sure of your faith, try it 



of Faith. 



67 



by your living, look upon the fruits that come of it, mark 
the increase of love and charity by it towards ( I od and 
your neighbour, and so shall you perceive it to be a true 
lively faith. If you feel and perceive such a faith in you, 
rejoice in it ; and be diligent to maintain it, and keep it 
still in you \ let it be daily increasing, and more and more 
by well working, and so shall you be sure that you shall 
please God by this faith ; and at the length, as other faith- 
ful men have done before, so shall you, when his will is, 
come to him, and receive the end and final rexvard of your i peter t 
faith, as St. Peter nameth it, the salvation of your souls: 
the which God grant us, that hath promised the same 
unto his faithful ; to whom be all honour and glory, world 
without end, Jlmen* 



A 



SERMON 



Of Good Works annexed unto Faitlu 



r 



N the last Sermon was declared unto you, what the 
lively and true faith of a Christian man is ; that it 
causeth not a man to be idle, but to be occupied in bring- 
ing forth good works, as occasion serveth. 
k* good Now, by God's grace, shall be declared the second thing 
d<S? s wftLlft that before was noted of faith; that without it can no 
good work be done, accepted and pleasant unto God ; For 
Masv. as a branch cannot bear fruit of itself 9 saith our Saviour 
Christ, except it abide in the vine; so cannot you, except you 
abide in me. I am the Tine, and you are the branches : he 
that abideth in me, and I in him, he bringeth forth much 
fruit: for without me you can do nothing. And St. Paul 
proveth, that the Eunuch had faith, because he pleased 
i&&,2d, God ; JPor without faith, saith he, it is not possible to 
urn*. x^. please God. And again, to the Romans he saith, Whatso- 
ever work is done without faith, it is sin. Faith giveth life 
to the soul; and they be as much dead to God that lack 
faith, as they be to the world whose bodies lack souls. 
Without faith, all that is done of us is but dead before God, 
although the work seem never so gay and glorious before 
man. Even as the picture graven or painted is but a dead 
representation of the thing itself, and is without life, or 
any manner of moving ; so be the works of all unfaithful 
persons before God : they do appear to be lively works, and 
indeed they be but dead, not availing to the everlasting life : 
they be but shadows and show s of lively and good things, 
and not good and lively things indeed : for true faith doth 
give life to the works, and out of such faith come good 
works, that be very good works indeed ; and without faith 
r^TZX' no wor k is g°°d before God, as saith St. Augustine. We 
must set no good works before faith, nor think that 
before faith a man may do any good works ; for such 



The first Part of the Sermon of good Works, 3§ 

works, although they seem unto men to be praiseworthy, 

yet indeed they he but vain, and not allowed before God. 

They be as the course of an horse that runneth out of the 

way, which taketh great labour, but to no purpose. Let 

no man, therefore, saith he, reckon upon his good works 

before his faith ; whereas faith was not, good works were 

not. The intent, saith he, maketh good works ; but faith 

must guide and order the intent of man. And Christ saith, 

If thine eye he naught, thy whole body is full of darkness, Jj a J;^ t 

The eye doth signify the intent, saith St. Augustine, ?"ai. r S5/ 

wherewith a man doth a thing : so that he which doth not 

his good works with a godly intent, and a true faith that 

worketh by love, the whole body beside, that is to say, all 

the whole number of his works, is dark, and there is no 

light in them. For good deeds be not measured by the 

facts themselves, and so discerned from vices ; but by 

the ends and intents, for the which they were done. If a 

Heathen man clothe the naked, feed the hungry, and do 

such other like works ; yet, because he doth them not in 

faith for the honour and love of God, they be but dead, 

vain, and fruitless works to him. Faith it is that doth 

commend the work to God : for, as St. Augustine saith, 

whether thou wilt or no, that work, that cometh not of 

faith, is naught ; where the faith of Christ is not the 

foundation, there is no good work, what building soever 

we make. There is one work, in the which be all good 

works, that is faith, which worketh by charity : if thou 

have it, thou hast the ground of all good works ; for the 

virtues of strength, wisdom, temperance, and justice, be 

all referred unto this same faith. Without this faith we 

have not them, but only the names and shadows of them ; 

as St. Augustine saith, All the life of them that lack the 

true faith is sin, and nothing is good without him that is 

the Author of goodness : where he is not, there is but 

feigned virtue, although it be in the best works. And St. 

Augustine, declaring this verse of the Psalm, The turtle 

hath found a nest where she may keep her young birds, 

saith, that Jews, Hereticks, and Pagans do good works ; 

they clothe the naked, feed the poor, and do other good 

works Of mercy : but because they be not done in the true 

faith, therefore the birds be lost. But if they remain in 

faith, then faith is the nest and safeguard of their birds, 

that is to say, safeguard of their good works, that the 

reward of them be not utterly lost. And this matter dc vo«uio 

(which St. Augustine at large in many books disputeth) e. f f ntluua 

St. Ambrose coneludeth in few words, saying, He that by 



40 



The first Tart of the Sermon of good Works, 



nature would withstand vice, either by natural will of 
reason, he doth in vain garnish the time of this life, and 
attaineth not the very true virtues; for without the wor~ 
shipping of the true God, that which seemeth to be virtue 
is vice. And yet most plainly to this purpose writeth St» 
aefide^™e et Chrysostom in this wise, You shall find many which have 
spirmi sancw not the true faith, that be not of the flock of Christ, and 
yet, as it appeareth, they flourish in good works of mercy ; 
you shall find them full of pity, compassion, and given 
to justice ; and yet, for all that, they have no fruit of their 
works, because the chief work lacketh. For when the 
Jews asked of Christ, what they should do to work good 
johnTi -works, he answered, This is the work of God, to believe 
in him whom he sent : so that he called faith the work of 
God. And as soon as a man hath faith, anon he shall 
flourish in good works ; for faith of itself is full of good 
works, and nothing is good without faith. And for a sirni- 
litude, he saith, that they which glister and shine in good 
works, without faith in God, be like dead men, which 
have goodly and precious tombs, and yet it availeth them 
nothing. Faith may not be naked without, good works, 
for then it is no true faith : and when it is adjoined to 
works, yet it is above the w orks. For as men, that be very 
men indeed, first have life, and after be nourished; so must 
our faith in Christ go before, and after be nourished with 
good works. And life may be without nourishment, but 
nourishment cannot be w ithout life. A man must needs be 
nourished by good works, but first he must have faith. He 
that doth good deeds, yet without faith, he hath no life. 
I can show a man that by faith without works lived, and 
came to heaven : but without faith never man had life. 
The thief, that was hanged when Christ suffered, did be- 
lieve only, and the most merciful God justified him. And 
because no man shall say again, that he lacked time to do 
good works, for else he would have done them : truth it 
is. and J will not contend therein ; but this I will surely 
affirm, that faith only saved him. If he had lived, and not 
regarded faith, and the w orks thereof, he should have lost 
his salvation again. But this is the effect that I say, that 
faith by itself saved him, but w orks by themselves never 
justified any man. Here ye have heard the mind of St. 
Chr\sostom, whereby ye may perceive, that neither faith 
is without works (having opportunity thereto), nor works 
can avail to everlasting life, without faith. 



Of good Works, 



*9 



the truth, to separate or sever God's commandments from 
the commandments of men. Whereupon did grow much 
error, superstition, idolatry* vain religion, overthwart 
judgment, great contention, with all ungodly living. 

Wherefore, as you have any zeal to the right and pure An exhort* 
honouring of God, as you have any regard to your own Sing ^1 
souls, and to the life that is to come, which is both with- SndmenST 
out pain and without end, apply yourselves chiefly above 
all things, to read and hear God's word, mark diligently 
therein what his will is you shall do, and with ail your en- 
deavour apply yourselves to follow the same. First, you a brief re 
must have an assured faith in God, and give yourselves God's com* 
wholly unto him? love him in prosperity and adversity, and mandmems ' 
dread to offend him evermore : then, for his sake, love all 
men, friends and foes, because they be his creation and 
image, and redeemed by Christ, as ye are. Cast in your 
minds, how you may do good unto all men unto your 
powers, and hurt no man. Obey all your superiors and 
governors ; serve your masters faithfully and diligently, as 
well in their absence as in their presence, not for dread of 
punishment only, but for conscience sake, knowing that 
you are bound so to do by God's commandments. Dis- 
obey not your fathers and mothers, but honour them, 
help them, and please them to your power. Oppress not, 
kill not, beat not, neither slander, nor hate any man ; but 
love all men, speak well of all men, help arid succour 
every man as you may, yea, even your enemies that hate 
you, that speak evil of you, and that do hurt you. Take 
no man's goods, nor covet your neighbour's goods wrong- 
fully ; but content yourselves with that which ye get truly ; 
and also bestow your own goods charitably, as need and 
case requireth. Flee all idolatry, witchcraft, and perjury ; 
commit no manner of adultery, fornication, or other un- 
ehasteness, in will nor in deed, with any other man's wife, 
widow or maid, or otherwise. And travelling continually 
(during this life) thus in keeping the commandments of 
God (wherein standeth the pure, principal, and right ho- 
nour of God, and which wrought in faith, God hath or- 
dained to be the right trade and path-way unto heaven) 
you shall not fail, as Christ hath promised, to come to 
that blessed and everlasting life, where you shall live in 
glory and joy with God for ever : to whom be praise, ho- 
nour, and empery, for ever and ever. Amen, 



8 



SERMON 



Christian Love and Charity, 



OF all things that be good to be taught unto Christian 
people, there is nothing more necessary to be spoken 
of, and daily called upon, than charity ; as well for that all 
manner of works of righteousness be contained in it, as 
also that the decay thereof is the ruin or fall of the world, 
the banishment of virtue, and the cause of all vice. And 
forsomuch as almost every man maketh and frameth to 
himself charity after his own appetite, and how detestable 
soever his life be both unto God and man, yet he per- 
suadeth himself still that he hath charity : therefore you 
shall hear now a true and plain description or setting forth 
of charity, not of men's imagination, but of the very words 
and example of our Saviour Jesus Christ : in which de- 
scription or setting forth, every man (as it were in a glass) 
may consider himself, and see plainly without error, whe- 
ther he be in the true charity or not. 
lI h Thetoi-e Charity is, to love God with all our heart, all our soul, 
of God. e °' e and all our powers and strength. With all our heart ; that 
is to say, that our heart, mind, and study be set to believe 
his word, to trust in him, and to love him above all other 
things that we love best in heaven or in earth. With all 
our life ; that is to say, that our chief joy and delight be 
set upon him and his honour, and our whole life given unto 
the service of him above all things, with him to live and 
Ma«.s. die, and to forsake all other things rather than him : for 
he that loveth his father or mother, son or daughter, house 
or land, morethan me, saith Christ, is not xvorthy to have me. 
With all our power $ that is to say, that with our hands 



The first Tart of the Sermon of Charity. $% 

and feet, with our eyes and ears, our mouths and tongues, 
and with all our parts and powers, both of body and soul, 
we should be given to the keeping and fulfilling of his 
commandments. This is the first and principal part of 
charity ; but it is not the whole : for charity is also to love The ic*e of 
every man, good and evil, friend and foe ; and whatsoever <h y ne, s hb °ur. 
cause be given to the contrary, yet nevertheless to bear 
good will and heart unto every man, to use ourselves well 
unto them, as well in words and countenances, as in all 
our outward acts and deeds ; for so Christ himself taught, 
and so also he performed indeed. Of the love of God, he 
taught on this wise unto a doctor of the law, that asked 
him, Which was the great and chief commandment in the 
Law : Lore thy Lord God, said Christ, with all thy heart, M att.xxik 
with all thy soul, and with all thy mind. And of the love 
that we ought to have among ourselves each to other, he 
teacheth us thus : You have heard it taught in times past, 
Thou shalt love thy friend, and hate thy foe : but Itellyou, Matt.?. 
love your enemies, speak well of them that defame and speak 
evil of you, do well to them that hate you, pray for them that 
■vex and persecute you, that you may be the children of your 
Father that is in heaven :for he maketh his sun to rise both 
upon the evil and good, and sendeth rain to the just and 
unjust. For if you love them that love you, what reward 
shall you have? Do not the publicans likewise? And 
if you speak well only of them that be your brethren and 
dearly beloved friends, what great matter is that ? Bo not 
the heathen the same also ? These be the very words of 
our Saviour Christ himself, touching the love of our neigh- 
bour. And forasmuch as the Pharisees (with their most 
pestilent traditions, and false interpretations and glosses) 
had corrupted, and almost clearly stopped up this pure well 
- of God's lively word, teaching that this, love and charity 
pertained only to a man's friends, and that it was suf- 
ficient for a man to love them which do love him, and hate 
his foes ; therefore Christ opened this well again, purged 
it and scoured it by giving unto his godly law of charity a 
true and clear interpretation, which is this ; That we ought 
to love every man, both friend and foe ; adding thereto 
what commodity we shall have thereby, and what incom- 
xnodity by doing the contrary. What thing can we wish 
so good for us, as the eternal heavenly Father to reckon 
and take us for his children ? And this we shall be sure of, 
saith Christ, if we love every man without exception. 
And if we do otherwise, saith he, we be no better than 
the Pharisees, Publicans, and Heathen, and shall have our 



The first Tart of the Sermon. 



reward with them, that is, to be shut out from the number, 
of God's chosen children, and from his everlasting inhe- 
ritance in heaven. 

Thus of true charity, Christ taught that every man is 
bound to love God above all things, and to love every 
man, friend and foe ; and this likewise he did use himself, 
exhorting his adversaries, rebuking the faults of his ad- 
versaries ; and when he could not amend them, yet he 
prayed for them. First, he loved God his Father above 
all things ; so much, that he sought not his own glory and 
Joimvi will, but the glory and will of his Father. I seek not, said 
lie, mine own will, but the will of him that sent me. Nor re- 
fused he to die, to satisfy his Father's will, saying, If it 
Matt, xxvi woi/ be, let this cup of death pass from me ; if not, thy will 
be done, and not mine. He loved not only his friends, but 
also his enemies, which (in their hearts) bore exceeding 
great hatred against him, and with their tongues spake 
all evil of him, and in their acts and deeds pursued him 
•with all their might and power, even unto death: yet all 
this notwithstanding, he withdrew not his favour from 
them, but still loved them, preached unto them of love, re- 
buked their false doctrine, their wicked living, and did 
good unto them, patiently taking whatsoever they spake 
or did against him. When they gave him evil words, he 
gave none evil again; when they did strike him, he did 
not smite them again ; and when he suffered death, he did 
not slay them, nor threaten them, but prayed for them, 
and did put all things to his Father's will. And as a sheep 
that is led unto the shambles to be slain, and as a lamb 
that is shorn of his fleece, maketh no noise nor resistance ; 
even so he went to his death without any repugnance, or 
opening of his mouth to say any evil. Thus have 1 set forth 
tmto you what charity is, as well by the doctrine as by the 
example of Christ himself, whereby also every man may 
without error know himself, what state and condition he 
standeth in, whether he be in charity (and so the child of 
the Father in heaven) or not. For although almost every 
man persuadeth himself to be in charity, yet let him ex- 
amine none other man but his own heart, his life and con- 
versation, and he shall not be deceived, but truly discern 
and judge whether he be in perfect charity or not. For he 
that followeth not his own appetite and will, but giveth 
himself earnestly to God, to do his will and command- 
ments, he may be sure that he loveth God above all 
things, and else, surely he loveth him not, whatsoever he 
pretend : as Christ said, If ye lore me, keep my command^ 



of Charity. 



merits. For he that knoweth my commandments, and keepeth 
them, he it is, saith Christ, that loveth me. And again he 
saith, He that loveth me, will keep my words, and my Father John**. 
7vill love him, and we will both come to him, and dwell with 
Mm: and he that loveth me not, will not keep my words. 
And likewise, he that beareth a good heart and mind, and 
nseth well his tongue and deeds unto every man, friend 
and foe, he may know thereby that he hath charity. And 
then he is sure that Almighty God taketh him for Isis 
dearly beloved Son, as St. John saith, Hereby manifestly i John us. 
are knoivn the children of God from the children of the 
Devil; for whosoever dnth tint lave Ms brother, helongeth 
not unto God. 



The second Part of the Sermon of Charily. 

YOU have heard a plain and fruitful setting forth of 
charity, and how profitable and necessary a thing 
charity is ; how charity stretcheth itself both to God and 
man, friend and foe, and that by the doctrine and exam- 
ple of Christ ; and also who may certify himself whether 
he be in perfect charity or not. Now, as concerning the 
same matter, it folio weth. The perverse nature of man, ^jjjj'gj 
corrupt with sin, and destitute of God's word and grace, win not 1 fbr- 
thinketh it against all reason, that a man should love his £i e l theu ' eoe * 
enemy, and hath many persuasions which bring him to 
the contrary. Against all which reasons, we ought as 
well to set the teaching as the living of our Saviour Christ, 
who loving us (when we were his enemies) doth teach us 
to love our enemies: he did patiently take for us many re- 
proaches, sufFered beating, and most cruel death : there- 
fore we be no members of him, if we will not follow him. 
Christ, saith St. Peter, suffered for us, leaving an example i Peter & 
that we should follow him. 

Furthermore, w e must consider, that to love our friends 
is no more but that which thieves, adulterers, homicides, 
and all wicked persons do ; insomuch that Jews, Turks, 
Infidels, and all brute beasts, do love them that be their 
friends, of whom they have their living, or any other 
benefits. But to love enemies, is the proper condition of 
them that be the children of God, the disciples and fol- 
lowers of Christ. Notwithstanding man's fro ward and 
corrupt nature weigheth over-deeply many times the of- 
fence and displeasure done unto him by enemies, and 



The second Part of the Sermon 



thinkcth it a burden intolerable, to be bound to love them 
that bate him. But the burden should be easy enough, 
if (on the other side) every man would consider, what dis- 
pleasure he hath done to his enemy again* and what plea- 
sure he hath received of his enemy ; and if we find no 
equal or even recompence, neither in receiving pleasures 
of our enemy, nor in requiting displeasures unto him 
again ; then let us ponder the displeasures which we have 
done uuto Almighty God, how often and how grievously 
we have offended him, whereof if we will have of God 
forgiveness, there is none other remedy but to forgive the 
oftenees done unto us, which be very small in comparison 
of our offences done against God. And if we consider that 
he which hath offended us deserveth not to be forgiven 
of us, let us consider again, that we much less deserve to 
be forgiven of God. And although our enemy deserve not 
to be forgiven for his own sake, yet we ought to forgive 
him for God's love, considering how great and many be - 
nefits we have received of him without our deserts, and 
that Christ hath deserved of us, that for his sake we should 
forgive them their trespasses committed against us. But 
pities, here may rise a necessary question to be resolved. If 
charity require to think, speak, and do well unto every 
man, both good and evil ; how can magistrates execute 
justice upon malefactors or evil-doers with charity ? How 
can they cast evil men in prison, take away their goods, 
and sometimes their lives, according to laws, if charity 
will not suffer them so to do? Hereunto is a plain and a 
Answer, brief answer, That plagues and punishments be not evil of 
themselves, if they be well taken of the harmless : and to 
an evil man they are both good and necessary, and may be 
executed according to charity, and with charity should be 
executed. For declaration whereof, you shall understand 
chantyhath that charity hath two offices; the one contrary to the 
*o ces. fl ier> ant | both necessary to be used upon men of con- 
trary sort and disposition. The one office of charity is, to 
cherish good and harmless men, not to oppress them with 
false accusations, but to encourage them with rewards to 
do well, and to continue in well doing, defending them 
with the sword from their adversaries ; as the office of 
bishops and pastors is, to praise good men for well doing, 
that they may continue therein, and to rebuke and correct 
by the word of God the offences and crimes of all evil- 
disposed persons. The other office of charity is, to rebuke, 
correct, and punish vice, without regard of persons, and 
is to be used against them only that be evil men, and ma 



of Charily. 



lefa'etors or evil-doers. And that it is as well the office of 
charity to rebuke, punish, and correct them that be evil, 
as it is to cherish and reward them that be good and harm- 
less, St, Paul declareth, writing to the Romans, saying. 
That the high powers are ordained of God, not to he dread- Rom.^. 
fill to them that do well, but unto malefactors, to draw the 
sword to take vengeance of him that commitUth the sin. 
And St. Paul biddeth Timothy stoutly and earnestly to re- * Tim. i, 
huke sin by the word of God. So that both offices should 
be diligently executed, to fight against the kingdom of the 
Devil, the preacher with the word, and the governors with 
the sword : else they neither love God, nor them whom 
they govern, if, for lack of correction, they wilfully suf- 
fer God to be offended, and them whom they govern to 
perish. For as every loving father correcteth his natural 
son when he doth amiss, or else he loveth him not ; so all 
governors of realms, countries, towns, and houses, should 
lovingly correct them which be offenders under their go- 
vernance, and cherish them which live innocently, if they 
have any respect either unto God and their office, or love 
unto them of whom they have governance. And such re- 
bukes and punishments of them that offend must be done 
in due time, lest by delay the offenders fall headlong into 
all manner of mischief, and not only be evil themselves, 
but also do hurt unto many men, drawing others, by their 
evil example, to sin and outrage after them : as one thief 
may both rob many men, and also make many thieves ; and 
one seditious person may allure many, and annoy a whole 
town or country. And such evil persons that be so great 
offenders to God and the commonweal, charity requireth 
to be cut from the body of the commonweal, lest they 
corrupt other good and honest persons; like as a good sur- 
geon cutteth away a rotten and festered member, for love 
he hath to the whole body, lest it infect other members 
adjoining unto it. Thus it is declared unto you what true 
charity or Christian love is, so plainly, that no man need 
to be deceived ; which love, whosoever keepeth, not only 
towards God (whom he is bound to love above all things) 
but also toward his neighbour, as well friend as foe, it 
shall surely keep him from all offence of God, and just of- 
fence of man. Therefore bear well away this one short 
lesson, That by true Christian charity, God ought to be 
lov«d, good and evil, friend and foe, and to all such we 
ought, as we may, to do good ; those that be good, of love to 
encourage and cherish, because they be good ; and those 
"Chat be evil, of love to procure and seek their correction 



The second Fart of the Sermon of Charity, 

and due punishment, that they may thereby either he 
brought to goodness* or at the least that God and the com- 
monwealth may be less hurt and offended. And if we 
thus direct our life by Christian love and charity, then 
Christ doth promise and assure us, that he loveth us, that 
we be the children of our heavenly Father, reconciled to 
his favour, very members of Christ ; and that, after this 
short time of this present and mortal life, we shall have 
with him everlasting life in his everlasting kingdom of 
heaven. Therefore to him, with the Father, and the 
Holy Ghost, be all honour and glory, now and for ever; 
htLmeni 



( *i ) 



41 



The second Part of the Sermon of Good Works. 

OF three things which were in the former Sermon 
especially noted of lively faith, to be declared unto 
you, the first was, that faith is never idle, without good 
works when occasion serveth : the second, that good works 
acceptable to God cannot be done without faith. Now what works 
to go forward to the third part, that is, what manner of Spnn g ar out th of 
works they be which spring out of true faith, and lead iarth * 
faithful men unto everlasting life. This cannot be known 
so well as by our Saviour Christ himself, who was asked of 
a certain great man the same question ; What works shall Matt. sis 
I do, said a Prince, to come to everlasting life? To whom 
Jesus answered, If thou wilt come to everlasting life, keep 
the commandments. But the Prince, not satisfied herewith, 
asked farther, Which commandments ? The Scribes and 
Pharisees had made so many of (heir own laws and tra- 
ditions, to bring men to heaven, besides God's command- 
ments, that this man was in doubt whether he should come 
to heaven by those laws and traditions, or by the Law of 
God; and therefore he asked Christ, which commandments 
he meant. Whereunto Christ made him a plain answer, 
rehearsing the commandments of God, saying, Thou shalt Matt. xi£ a 
■not kill, Thou shalt not commit adultery, Thou shalt not 
steal, Thou shalt not bear false witness, Honour thy father 
and thy mother, and, Love thy neighbour as thyself. By The works 
which words Christ declared, that the laws of God be the £U£ ad ^ 
very way that doth lead to everlasting life, and not the SSi? od ' s 
traditions and laws of men. So that this is to be taken for ments * 
a most true lesson taught by Christ's own mouth, that the 
works of the moral commandments of God be the very 
true works of faith, which lead to the blessed life to come. 
But the blindness and malice of man, even from the begin- 
ning, hath ever been ready to fall from God's command- 
ments : as Adam the first man, having but one command- Man from his 
ment, that he should not eat of the fruit forbidden ; not- from God^s 
withstanding God's commandment, he gave credit unto the ST^hath 
woman, seduced by the subtile persuasion of the serpent, dy e to be do S 
\nd so followed his own will, and left God's commandment, wor£ 
And ever since that time, all that came of him have been of his own fan- 
so blinded through original sin, that they have been ever S3 witfiJT* 
ready to fail from God and his Law, and to invent a new 
way unto salvation by works of their own device ; so much, 
that almost all the world, forsaking the true honour of the 



$8 



The second Part of the Sermon 



only eternal living God, wandered about tlieir own fants- 
a]Jidoiltry C of s * es ' worshipping some the sun, the moon, the stars; some 
the Gentiics. Jupiter, Juno, Diana, Saturn us, Apollo, Neptunus, Ceres, 
an Jhe d«ices Bacchus, and other dead men and women : some, there- 
of the Israel- with not satisfied, worshipping divers kinds of beasts, birds, 
Excd.sxxii. fish, fowl, and serpents; every country, town, and house, 
in a manner being divided, and setting up images of such 
things as they liked, and worshipping the same. Such was 
the rudeness of the people after they fell to their own fan* 
tasies, and left the eternal living God and his command- 
ments, that they devised innumerable images and gods. 
In which error and blindness they did remain, until such 
time as Almighty God, pitying the blindness of man, sent 
his true Prophet Moses into the world, to reprove and re- 
buke this extreme madness, and to teach the people to 
know the only living God, and his true honour and wor- 
ship. But the corrupt inclination of man was so much 
given to follow his own fantasy, and, as you would say, to 
favour his own bird that he brought up himself, that all 
the admonitions, exhortations, benefits, and threatenings 
of God could not keep him. from such his inventions. For 
notwithstanding all the benefits of God showed unto the 
people of Israel, yet when Moses went up into the moun- 
tain to speak with Almighty God, he had tarried there 
but a few days, when the people began to invent new 
gods : and, as it came into their heads, they made a calf 
of gold, and kneeled down and worshipped it. And after 
that they followed the Moabites, and worshipped Beel- 
phegor, the Moabites' god. Read the book of Judges, 
the book of the Kings, and the Prophets; and there you 
shall find how unsteadfast the people w ere, how full of in- 
ventions, and more ready to run after their own fantasies, 
than God's most holy commandments. There shall you 
read of Baal, Moloch, Chamos, Melchom, Baalpeor, 
Astaroth, Bell, the Dragon, Priapus, the brazen Serpent, 
the twelve Signs, and many others, unto whose images 
the people, with great devotion, invented pilgrimages, 
precious decking and censing them, kneeling down and 
offering to them, thinking that an high merit before God, 
and to. be esteemed above the precepts and command- 
ments of God. And where, at that time, God com 
manded no sacrifice to be made but in Jerusalem only, 
they did clean contrary, making altars and sacrifices every 
where, in hills, in woods, and in houses, not regarding 
God's commandments, but esteeming their own fantasies 
and dcvotioBs to be better than they. And (he error hereof 



of good Works. 



was so spread abroad, that not only the unlearned people, 
but also the priests and teachers of the people, partly by 
vain-glory and covetousness were corrupted, and partly by 
ignorance blindly deceived with the same abominations : 
so much, that King Aehab having but only Helias a true 
teacher and minister of God, there were four hundred 
and fifty priests that persuaded him to honour Baal, and 
to do sacrifice in the woods or groves. And so continued 
that horrible error, until the three noble kings, as Josa- 
phat, Ezechias, and Josias, God's chosen ministers* de- 
stroyed the same clearly, and brought again the people 
from such their feigned inventions, unto the very com- 
mandments of God: for the which thing their immortal 
reward and glory doth and shall remain with God for 
ever. And beside the foresaid inventions, the inclination Reiigionsawi 
of man to have his own holy devotions devised new sects Sews™"* 
and religions, called Pharisees, Saddueees, and Scribes, 
with many holy and godly traditions and ordinances, (as 
it seemed by the outward appearance and goodly glister- 
ing of the works) but in very deed all tending to idolatry, 
superstition, and hypocrisy ; their hearts within being full 
of malice, pride, covetousness, and all wickedness. Against 
^ which sects and their pretended holiness Christ cried out 
more vehemently than he did against any other persons, 
saying, and often rehearsing these words, Woe be to you, Mattxxui. 
Scribes and Pharisees, ije hypocrites ! for you make clean 
the vessel without, but within ye be f ull of ravine andjll- 
thiness: Thou blind Pharisee and hypocrite/ first make the 
fnward part clean. For notwithstanding all the goodly 
traditions and outward shows of good works devised of 
their own imagination, whereby they appeared to the world 
most religious and holy of all men ; yet Christ, who saw 
their hearts, knew that they were inwardly, in the sight of 
God, most unholy, most abominable, and farthest from 
God of all men. Therefore said he unto them, Hypocrites, 
the Prophet Isaiah spake full truly of you, when he said. 
This people honour me vjith their lips, but their heart is far Matt.xy. 
from me. They -worship me in vain that teach doctrines isaiahxix. 
and commandments of men: for you leave the command- 
ments of God to keep your own traditions. 

And though Christ said, They worship God in vain that Mans laws 
teach doctrines and commandments of men; yet he meant ed and kept, 
not thereby to overthrow all men's commandments; for GoVs Ks. as 
he himself was ever obedient to the princes and their laws, 
made for good order and governance of the people : but 
Jie reproved the laws and traditions made by the Scribes 



The second Fart of the Sermon 



and Pharisees, which were not made only for good order 
of the people, (as the civil laws were) but they were set 
up so high, that they were made to be right and pure w or- 
shipping of God, as they had been equal with God's laws, 
or above them : for many of God's law s could not be kept, 
but were fain to give place unto them. This arrogancy 
God detested, that man should so advance his laws to 
make them equal with God's laws, wherein the true ho- 
nouring and right worshipping of God standeth, and to 
make his laws for them to be left off. God hath appointed 
liis laws, whereby his pleasure is to be honoured. His 
pleasure is also, that all men's laws, not being contrary 
unto his laws, shall be obeyed and kept, as good and ne- 
cessary for every commonweal, but not as things wherein 
principally his honour resteth: and all civil and man's 
law s either be, or should be made, to bring men the bet- 
ter to keep God's law s, that consequently, or followingly, 
God should be the better honoured by them. Howbeit, 
the Scribes and Pharisees were not content that their 
law s should be no higher esteemed than other positive 
and civil laws ; nor would they have them called by the 
name of other temporal laws § but called them holy and 
Hoiytradi- godly traditions, and w ould have them esteemed, not only 
teemed as for a right and true worshipping of God, as God's laws be 
s aws ° indeed, but also for the most high honouring of God, to 
the which the commandments of God should give place. 
And for this cause did Christ so vehemently speak against 
them, saying, Your traditions, which men esteem so high, 
Holiness of be abomination before God : for commonly of such tradi- 
commonly oc- tions, followeth the transgression or breaking of God's 
is^vadS? * 1 commandments, and a more devotion in keeping of such 
things, and a greater conscience in breaking of them, than 
Matt.xii. of the commandments of God. As the Scribes and Pha- 
risees so superstitiously and scrupulously kept the sabbath, 
that they were offended with Christ because he healed sick 
men ; and w ith his Apostles, because they, being sore a 
hungry, gathered the ears of corn to eat upon that day; 
and because his disciples washed hot their hands so often 
as the traditions required, the Scribes and Pharisees quar- 
.>iuu.xr. relied with Christ, saying, Why do thy disciples break the 
traditions of the seigniors ? But Christ laid to their charge, 
that they, for to keep their own traditions, did teach men 
to break the very commandments of God : for they taught 
the people such a devotion, that they offered their goods 
into the treasure-house of the Temple, under the pretence 
of God's honour, leaving their fathers and mothers, to 



of good Works, 



4>B 



whom they were chiefly bound, unholpen.; and so they 
brake the commandments of God, to keep their own tra- 
ditions. They esteemed more an oath made by the gold 
or oblation in the Temple, than an oath made in the name 
of God himself, or of the Temple. They were more stu- 
dious to pay their tithes of small things* than to do the 
greater things commanded of God, as works of mercy, or 
to do justice, or to deal sincerely, uprightly, and faithfully 
with God and man : These, saith Christ, aught to he done, Matt-xxiii 
and the other not left undone. And, to be short, they were 
of so blind judgment, that they stumbled at a straw, and 
leaped over a block ; they would, as it were, nicely take a 
fly out of their cup, and drink down a whole camel ; and 
therefore Christ called them Mind guides, warning his dis- 
ciples from time to time to eschew their doctrine. For al- 
though they seemed to the world to be most perfect men, 
both in living and teaching, yet was their life but hypo- 
crisy, and their doctrine but sour leaven, mingled with 
superstition, idolatry, and overth wart judgment, setting up 
the traditions and ordinances of man, instead of God's 
commandments. 



The third Part of the Sermon of Good Works. 

THAT all men might rightly judge of good w orks, it 
hath been declared in the second part of this Sermon, 
what kind of good works they be that God would have 
his people to walk in, namely, such as he hath com- 
manded in his holy Scripture, and not such works as men 
have studied out of their own brain, of a blind zeal and 
devotion, without the word of God : and by mistaking the 
nature of good works, man hath most highly displeased 
God, and hath gone from his will and commandments. 
So that thus you have heard how much the world, from 
the beginning until Christ's time, was ever ready to fall 
from the commandments of God, and to seek other means 
to honour and serve him, after a devotion found out of 
their own heads ; and how they did set up their own tra- 
ditions as high or above God's commandments ; which 
hath happened also in our times (the more it is to be la- 
mented) no less than it did among the Jews, and that by 
the corruption, or at least by the negligence of them that 
chiefly ought to have preserved the pure and heavenly 
doctrine left by Christ. What man. having any judgment 



$6 The third Part of the Sermon 

or learning, joined with a true zeal unto God, doth not 
see and lament to have entered into Christ's religion, such 
false doctrine, superstition, idolatry, hypocrisy, and other 
enormities and abuses, so as by little and little, through 
the sour leaven thereof, the sweet bread of God's holy 
word hath been much hindered and laid apart ? Neither 
had the Jews in their most blindness so many pilgrimages 
unto images, nor used so much kneeling, kissing, and cens- 
sects ana reii- j n g f them, as hath been used in our time* Sects and 
Christian men. feigned religions were neither the fortieth part so many 
among the Jews, nor more superstitiously and ungodlily 
abused, than of late days they have been among us : which 
sects and religions had so many hypocritical and feigned 
works in their state of religion, as they arrogantly named 
it, that their lamps, as they said, ran alwavs over, able to 
satisfy not only for their own sins, but also for all other 
their benefactors, brothers, and sisters of religion, as most 
ungodlily and craftily they had persuaded the multitude 
of ignorant people ; keeping in divers places, as it were, 
marts or markets of merits, being full of their holy relieks, 
images, shrines, and works of overflowing abundance 
ready to be sold ; and all things which they had were 
called holy; holy cowls, holy girdles, holy pardons, beads* 
holy shoes, holy rules, and all full of holiness. And what 
thing can be more foolish, more superstitious, or ungodly, 
than that men, women, and children, should wear a friar's 
coat to deliver them from agues or pestilence ? or when 
they die, or when they be buried, cause it to be cast upon 
them, in hope thereby to be saved? Which superstition, 
although (thanks be to God) it hath been little used in 
this realm, yet in divers other realms it hath been and yet 
is used among many, both learned and unlearned. But, 
to pass over the innumerable superstitiousness that hath 
been in strange apparel, in silence, in dormitory, in cloister, 
in chapter, in choice of meats and drinks, and in such like 
things, let us consider what enormities and abuses have 
been in the three chief principal points, which they called 
the three essentials, or three chief foundations of religions 
that is to say, obedience, chastity, and wilful poverty. 
ehfe™ovS r lf First, under pretence or colour of obedience to their Fa= 
religion. 5 ther in religion, (which obedience they made themselves) 
they were made free, by their rule and canons, from the 
obedience of their natural father and mother, and from the 
obedience of emperor and king, and ail temporal power, 
whom of very duty by God's laws they were bound to 
obey. And so the profession of their obedience not due 



of good Works, 



47 



was a forsaking of their due obedience. And how their 
profession of chastity was kept, it is more honesty to pass 
over in silence, and let the world judge of that which is 
well known, than with unchaste words, by expressing of 
their unehaste life, to offend chaste and godly ears. And 
as for their wilful poverty, it was such, that when in pos- 
sessions, jewels, plate, and riches, they were equal or above 
merchants, gentlemen, barons, earls, and dukes ; yet by 
this subtile sophistical term, Proprimn in commune, that 
is to say, Proper in common, they mocked the world* 
persuading, that notwithstanding all their possessions and 
riches, yet they kept their vow, and were in wilful poverty. 
But for all their riches, they might neither help father or 
mother, nor other that were indeed very needy and poor, 
without the licence of their Father Abbot, Prior, or War- 
den ; and yet they might take of every man, but they 
might not give aught to any man, no not to them whom 
the laws of God bound them to help : and so, through 
their traditions and rules, the laws of God could bear no 
rule with them : and therefore of them might be most 
truly said that which Christ spake unto the Pharisees, Foil Matt.xv, 
break the commandments of God by your traditions: you 
honour God with your lips, but your hearts be far from him. 
And the longer prayers they used by day and by night, 
under pretence and colour of such holiness, to get the fa- 
vour of widows and other simple folks, that they might 
sing Trentalles and service for their husbands and friends, 
and admit or receive them into their prayers ; the more 
truly is verified of them the saying of Christ, Woe be unto Matt.*^; 
you, Scribes and Pharisees, hypocrites ! for you devour ivi~ 
dows' houses under colour of long prayers; therefore your 
damnation shall be the greater. Woe be to you, Scribes and 
Pharisees, hypocrites/ for you go about by sea and by laud 
to make more novices, and new brethren ; and when they be 
let in, or received of your sect, you make them the children 
ff hell worse than yourselves be. Honour be to God, who 
did put light in the heart of his faithful and true minister 
©f most famous memory, King Henry VIII. and gave him 
the knowledge of his word, and an earnest affection to 
seek his glory, and to put away all such superstitions and 
Pharisaical sects, by Antichrist invented, and set up against 
the true word of God, and glory of his most blessed name, 
as he gave the like spirit unto the most noble and famous 
princes, Josaphat, Josias, and Ezeehias. God grant all us 
the King's Highness faithful and true subjects, to feed of 
the sweet and savoury bread of God's own word, and (as 



The third Part of the Sermdn 



Christ commanded) to eschew all our Pharisaical and Pa- 
pistical leaven of man's feigned religion : which, although 
it were before God most abominable, and contrary to 
God's commandments and Christ's pure religion? yet it 
was praised to be a most godly life, and highest state of 
perfection : as though a man might be more godly, and 
more perfect, by keeping the rules, traditions, and profes- 
sions of men, than by keeping the holy commandments of 
otherdevices God. And briefly to pass over the ungodly and counter- 
is. SUJM4 1 feit religion, let us rehearse some other kinds of Papistical 
superstitions and abuses, as of Beads, of Lady Psalters, 
and Rosaries, of fifteen Oes, of St. Bernard's Verses, of 
St. Agathe's Letters 5 of purgatory, of masses satisfactory, 
of stations and jubilees, of feigned relieks, of hallowed 
beads, bells, bread, water, psalms, candles, fire, and such 
other ; of superstitious fastings, of fraternities or brother- 
hoods, of pardons, with such like merchandize, which were 
so esteemed and abused to the great prejudice of God's 
glory and commandments, that they were made most high 
and most holy things, whereby to attain to the everlasting 
life, or remission of sin : yea also vain inventions, unfruit- 
_ Decrees and ful ceremonies, and ungodly laws, decrees, and councils 
of Rome, were in such wise advanced, that nothing was 
thought comparable in authority, wisdom, learning, and 
godliness, unto them \ so that the laws of Rome, as they 
said, were to be received of all men as the four Evangelists, 
to the which all laws of princes must give place : and the 
laws of God also partly were left oil and less esteemed, 
that the said laws, decrees, and councils, w ith their tradi- 
tions and ceremonies, might be more duly kept, and had 
in greater reverence. Thus was the people through igno- 
rance so blinded with the godly show and appearance of 
those things, that they thought the keeping of them to be 
a more holiness, a more perfect service and honouring of 
God, and more pleasing to God, than the keeping of God's 
commandments. Such hath been the corrupt inclination 
of man, ever superstitiously given to make new honour- 
ing of God of his own head, and then to have more af- 
fection and devotion to keep that, than to search out God's 
holy commandments, and to keep them. And further- 
more, to take God's commandments for men's command- 
ments, and men's commandments for God's command- 
ments, yea, and for the highest and most perfect and ho- 
liest of all God's commandments. And so was all confused, 
that scant well learned men, and but a small number of 
them knew, or at the least would know, and durst affirm 



A 



SERMON 



AGAINST 



Swearing and Perjury, 



ALMIGHTY God, to the intent his most holy name 
should be had in honour, and evermore be magni- 
fied of the people, commandeth that no man should take 
his name vainly in his mouth, threatening punishment 
unto him that unreverently abuseth it by swearing, for- 
swearing, and blasphemy. To the intent therefore that How and i» 
this commandment may be the better known and kept, it is lawful to 
shall be declared unto you, both how it is lawful for swear ° 
Christian people to swear, and also what peril and danger 
it is vainly to swear, or to be forsworn. First, when 
judges require oaths of the people for declaration or open- 
ing of the truth, or for execution of justice, this manner 
of swearing is lawful. Also when men make faithful pro- 
mises, with calling to witness of the name of God, to 
keep covenants, honest promises, statutes, laws, and good 
customs, as Christian princes do in their conclusions of 
peace, for conservation of commonwealths ; and private 
persons promise their fidelity in matrimony, or one to 
another in honesty and true friendship : and all men when 
they do swear to keep common laws, and local statutes* 
and good customs, for due order to be had and continued 
among men ; when subjects do swear to be true^and faith- 
ful to their king and sovereign lord; and when judges., 
magistrates, and officers swear truly to execute their 
offices ; and when a man would affirm the truth to the 
setting forth God's glory, (for the salvation of the people) 
in open preaching of the Gospel* or in giving of good 

9 



5S 



"The first Part of the Sermon 



Psalm Ixiii. 



John iii* 
2 Cor. i. 
Geii. xxiv, 



Heb. vL 



Ter. it. 



"What condi- 
tions an oatli 
ought to lmVv . 



counsel privately for their souls' health: all these manners 
of swearing, for causes necessary and honest, be lawful. 
But when men do swear of custom, in reasoning, buying, 
and selling, or other daily communications, (as mam be 
common and great swearers) such kind of swearing is 
ungodly, unlawful, and forbidden by the commandment 
of God : for such swearing is nothing else but taking of 
God's holy name in vain. And here is to be noted, that 
lawful swearing is not forbidden, but commanded by Al- 
mighty God : for we have examples of Christ and godly 
men, in holy Scripture, that did swear themselves, and 
required oaths of others likewise ; and God's command- 
ment is, Thou shult dread thy Lord God, and shalt srcear 
ly his name. And Almighty God by his Prophet David 
saith, All men shall he praised that swear by him. 

Thus did our Saviour Christ swear divers times, saying? 
Verily, verily: aud St. Paul sweareth thus, I call God to 
witness : And Abraham, waxing old, required an oath of 
liis servant, that he should procure a wife for his son Isaac, 
which should come of his own kindred: and the servant 
did swear that he would perform his master's will. Abra- 
ham also, being required, did swear unto Abimeleeh the 
king of Geraiis, that he should not hurt him. nor his 
posterity : and likewise did Abimeleeh swear unto Abra- 
ham. And David did swear to be and continue a faithful 
friend to Jonathan ; and Jonathan did swear to become a 
faithful friend unto David, 

Also God once commanded, that if a thing were laid 
to pledge to any man, or left with him to keep, if the 
same thing were stolen, or lost, that the keeper thereof 
should be sworn before judges, that he did not convey 
it away, nor used any deceit in causing the same to be 
conveyed away, by his consent or knowledge. And St, 
Paul saith, That in all matters of controversy between 
two persons, whereas one saith yea* and the other nay, lo 
as no due proof can be had of the truth, the end of every 
such controversy must be an oath ministered by a judge. 
And, moreover, God by the Prophet Jeremy saith, Thou 
shalt swear, the Lord liveth in truth, in judgment, in righ- 
teousness. So that whosoever sweareth when he is re- 
quired of a judge, let him be sure in his conscience that 
his oath have three conditions, and he shall never need 
to be afraid of perjury. 

First, he that sweareth may swear truly ; that is, he 
must (setting apart all favour and affection to the parties) 
have the truth only before his eyes, and, for love thereof* 



of Swearing. 



say and speak that which he knoweth to be truth, and no 
further. The second is, he that taketh an oath, must do The second 
it with judgment ; not rashly and unadvisedly, but so- 
berly, considering what an oath is. The third is, he that Thethkd. 
sweareth, must swear in righteousness; that is, for the 
very zeal and love which he bearcth to the defence of in- 
Boceney, to the maintenance of the truth, and of the 
righteousness of the matter of cause : all profit, disprofit, 
all love and favour unto the person for friendship or kin- 
cb d laid apart. Thus an oath (if it have with it these .why we j* e 
three conditions) is a part of God's glory, which we are 
bound by his commandments to give unto him : for he <7«f enaraeof . 
willeth that we shall swear only by his name ; not that he 
hath pleasure in oaths 5 but like as he commanded the 
Jews to oiler sacrifice unto him, not for any delight that 
he h?A in them, but to keep the Jews from committing 
idolatry ; so he, commanding us to swear by his holy 
name, doth not, teach us that he delighteth in swearing, 
but lie thereby forbiddeih all men to give his glory to 
any creature in heaven, earth, or water. Hitherto you isaiakzt& 
see, that oaths lawful are commanded of God, used of 
patriarchs and prophets, of Christ himself, and of his 
Apostle Paul. Therefore Christian people must think 
lawful oaths both godly and necessary. For by lawful Commodities 
promise and covenants, confirmed by oaths, princes and oaths made and 
their countries are confirmed in common tranquillity and observed - 
peace. By holy promises, with calling the name of God 
to witness, we be made lively members of Christ, when 
we profess his religion, receiving the sacrament of baptism. 
By like holy promise the sacrament of matrimony knitteth 
man and wife in perpetual love, that they desire not to be 
separated for any displeasure or adversity that shall after 
happen. By lawful oaths, which kings, princes, judges, 
and magistrates do swear, common laws are kept invio- 
late, justice is indifferently ministered, harmless persons, 
fatherless children, widow s and poor men, are defended 
from murderers, oppressors, and thieves, that they suffer 
no wrong, nor take any harm. By lawful oaths, mutual 
society, amity, and good order is kept continually in all 
commonalties, as boroughs, cities, towns, and villages: 
and by lawful oaths malefactors are searched out, wrong 
doers are punished, and they which sustain wrong are 
restored to their right : therefore lawful swearing cannot 
be evil, which bringeth unto us so many godly, good, 
and necessary commodities. Wherefore when Christ SO Vain swearing 
earnestly forbad swearing, it may not be understood as ^ fwb "^ ? 



90 



The first Part of the Sermon 



though he did forbid all manner of oaths : but he forbid- 
deth all vain swearing and forswearing, both by God and 
by his creatures, as the common use of swearing in buy- 
ing, selling, and in our daily communication, to the in- 
tent every Christian man's word should be as well re- 
garded in such matters, as if he should confirm his com- 
lnunication with an oath : for every Christian man's word, 
saith St. Hierom, should be so true, that it should be re- 
garded as an oath. And Chrysostom witnessing the same, 
saith, It is not convenient to swear : for what need we to 
swear, when it is not lawful for one of us to make a lie 

An objection, U nto another? Peradventure some will say, I am com- 
pelled to swear, or else men that do commune with me, 

An answer. OF do buv and sell with me, will not believe me. To this 
answereth St. Chrysostom, that he that thus saith, showeth 
himself to be an unjust and a deceitful person : for if he 
were a trusty man, and his deeds taken to agree with his 
words, he should not need to swear at all : for he that 
useth truth and plainness in his bargaining and communi- 
cation, he shall have no need, by such vain swearing, to 
bring himself in credence with his neighbours, nor will 
his neighbours mistrust his sayings. And if his credence 
be so much lost indeed, that he thinketh no man will be- 
lieve him without he swear, then he may well think his 
credence is clean gone : for truth it is, as Theophylactus 
writeth, that no man is less trusted, than he that useth 
much to swear : and Almighty God by the Wise Man 

Bed. xxxui: saith, That man which sweareth much shall he full of sin? 
and the scourge of God shall not depart from his house. 

Another object But here some men will say, for excusing of their many 

tion ' oaths in their daily talk, Why should I not swear, when 

. An answer. I swear truly ? To such men it may be said, that though 
they swear truly, yet, in swearing often, unadvisedly, for 
trifles, without necessity, and when they should not swear, 
they be not without fault ; but do take God's most holy 
name in vain. Much more ungodly and unwise men are 
they, that abuse God's most holy name, not only in buy- 
ing and selling of small things daily in all places ; but 
also in eating, drinking, playing, communing, and rea- 
soning : as if none of these things might be done, except 
in doing of them the most holy name of God be commonly 
used and abused, vainly and unreverently talked of, sworn 
by, and forsworn, to the breaking of God's commandment, 
and procurement of his indignation , 



of Swearing, 



61 



The second Part of the Sermon of Swearing. 

YOU have been taught in the first part of this Sermon 
against swearing and perjury, what great danger it 
is to use the name of God iu vain ; and that all kind of 
swearing is not unlawful, neither against God's command- 
ment ; and that there be three things required in a lawful 
oath. First, that it be made for the maintenance of the 
truth: Secondly, that it be made with judgment, not 
rashly and unadvisedly : Thirdly, for the zeal and love of 
justice. Ye heard also what commodities come of lawful 
oaths, and what danger cometh of rash and unlawful 
oaths. Now, as concerning the rest of the same matter, 
you shall understand, that as well they use the name of 
God in vain, that by an oath make unlawful promises of 
good and honest things, and perform them not, as they 
which do promise evil and unlawful things, and do per- 
form the same. Of such men that regard not their godly Lawful oaths 
promises bound by an oath, but wittingly and wilfully wmidbKS 
break them, we do read in holy Scripture two notable r sarded - 
punishments. First, Joshua and the people of Israel made josh, ix, 
a league and faithful promise of perpetual amity and 
friendship with the Gibeonites : notwithstanding after- 
wards, in the days of wicked Saul, many of these Gi- 
beonites were murdered, contrary to the said faithful pro- 
mise made : wherewith Almighty God was sore dis- 
pleased, that he sent an universal hunger upon the whole 
country, which continued by the space of three years : 
and God w ould not withdraw this punishment, until the 
said offence was revenged by the death of seven sons, or 
next kinsmen of king Saul. And whereas Zedeoh las, 2 Kings axiv ; 
king of Jerusalem, had promised fidelity to the king of xxv * 
Chaldea; afterward, when Zedechias, contrary to his oath 
and allegiance, did rebel against king Nebuchodonoso;* ; 
this heathen king, by God's permission and sufferance, 
invading the land of Jewry, and besieging the city of Je- 
rusalem, compelled the said king Zedechias to flee, and in 
fleeing took him prisoner, slew his sons before his face, 
and put out both his eyes ; and binding him with chains, 
led him prisoner miserably into Babylon. 

Thus doth God show plainly how much he abhorrelh unlawful 
. i ll •« oaths and pro- 

breakers ot honest promises bound By an oath made in uis are not 

name. And of them that make vvieked promises by an tobek p " 

oath, and will perform the same, we have example in the 



The second Tart of the Sermon. 



Scriptures, chiefly of Herod, of the wicked Jews, and of 
Matt sr. Jephtha. Herod promised by an oath unto the damsel 
which danced before him, to give unto her whatsoever 
she would ask ; when she was instructed before of her 
w icked mother, to ask the head of St. John Baptist. He- 
rod, as he took a wicked oath, so he more wickedly per- 
formed the same, and cruelly slew the most holy Prophet. 
ActssdiL Likewise did the malicious Jews make an oath, cursing 
themselves if ihey did either eat or drink, until they had 
judges xi. slain St. Paul. And Jephtlia, when God had given to him 
victory of the children of Ammon, promised (of a foolish 
devotion) unto God, to offer for a sacrifice unto him, that 
person which of his own house should first meet with him 
after his return home. By force of which fond and unad- 
vised oath, he did slay his own and only daughter, which 
came out of his house with mirth and joy to welcome hint 
home. Thus the promise which he made (most foolishly) 
to God, against God's everlasting will, and the law of 
nature, most cruelly he performed; so committing against 
God a double offence. Therefore, whosoever maketh any 
promise, binding himself thereunto by an oath, let him 
foresee that the thing which he promiseth be good and 
honest, and not against the commandment of God. and 
that it be in his own power to perform it justly : and such 
good promises must all men keep evermore assuredly. 
But if a man at any time shall, either of ignorance, or 
of malice, promise and swear to do any thing which is 
either against the law of Almighty God, or not in his 
power to perform, let him take it for an unlawful and 
ungodly oath. 

Against per- Kow something to speak of perjury, to the intent you 
should know how great and grievous an offence against 
God this wilful perjury is, I will show you w hat it is to 

An oath be- take an oath before a judge upon a book. First, w hen 
fore a judge, ftiey, laying their hands upon the Gospel book, do swear 
truly to inquire, and to make a true presentment of things 
wherewith they be charged, and not to let from saying 
the truth, and doing truly, for favour, love, dread, or ma- 
lice of any person, as God may help them, and the holy 
contents of that book ; they must consider, that in that 
book is contained God's everlasting truth, his most holy 
and eternal word, whereby we have forgiveness of our 
sins, and be made inheritors of heaven, to live for ever 
with God's angels and saints, in joy and gladness. In the 
Gospel book is contained also God's terrible threats to 
obstinate sinners, that will not amend their lives, nor be 



of Swearing. 



lieve the truth of God's holy word ; and the everlasting 
pain prepared in hell for idolaters, hypocrites, for false 
and vain swearers, for perjured men, for false witness 
bearers, for false condemners of innocent and guiltless 
men, and for them which for favour hide the crimes of 
evil-doers, that they should not be punished. So that 
whosoever wilfully forswear themselves upon Christ's holy 
Evangely, they utterly forsake God's mercy, goodness* 
and truth, the merits of our Saviour Christ's nativity, life, 
passion, death, resurrection, and ascension ; they refuse 
the forgiveness of sins, promised to all penitent sinners, 
the joys of heaven, the company with angels and saints for 
ever: aU which benefits and comforts are promised unto 
true Ci istian persons in the Gospel. And they, so being 
forsworn upon the Gospel, do betake themselves to the 
Devil's service, the master of all lies, falsehood, deceit, 
and perjury, provoking the great indignation and curse of 
God against them in this life, and the terrible wrath and 
judgment of our Saviour Christ, at the great day of the 
last judgment, when he shall justly judge both the quick 
and the dead, according to their works. For whosoever 
forsaketh the truth, for love or displeasure of any man, or 
for lucre and prolit to himself, doth forsake Christ, and 
with Judas betray him. And although such periured . Thangiper. 
men's falsehood be now kept secret, yet it shall be opened here unseed 
at the last day, when the secrets of all men's hearts shall ed, it sliall iio£ 
be manifest to all the world: and then the truth shall ap- dosoever ' 
pear, and accuse them ; and their own conscience, with 
all the blessed company of heaven, shall bear witness truly 
against them : and Christ, the righteous J udge, shall then 
justly condemn them to everlasting shame and death. This 
sin of perjury Almighty God, by the Prophet Malachi, 
doth threaten to punish sore ; saying unto the Jews, J will MaiaciE 
come to you in judgment, and I xvill be a swift witness and 
a sharp judge upon sorcerers, adulterers, and perjured per- 
sons. Which thing to the Prophet Zachary God declareth 
in a vision ; wherein the Prophet saw a book flying, which 
was twenty cubits long, and ten cubits broad ; God saying 
then unto him, This is the curse that shall go forth upon 
the face of the earth, for falsehood, false sivearing, and 
perjury : and this curse shall enter into the house of the 
false man, and into the house of the perjured man, and it 
shall remain in the midst of his house, consume him, and 
the timber and stones of his house. Thus you see, how 
much God doth hate perjury, and what punishment God 
hath prepared for false swearers and perjured persons* 



The second Part of the Sermon of Swearing. 



Thus you have heard how and in what causes it is 
lawful for a Christian man to swear : ye have heard what 
properties and conditions a lawful oath must have, and 
also how such lawful oaths are hoth godly and necessary 
to he observed : ye have heard, that it is not lawful to 
swear vainly, that is, otherways than in such causes,. and 
after such sort, as is declared. And finally, ye have heard 
how damnable a thing it is, either to forswear ourselves, 
or to keep an unlawful and an unadvised oath. Where- 
fore let us earnestly call for grace, that, all vain swearing 
and perjury set apart, we may only use such oaths as be 
lawful and godly, and that we may truly without all 
fraud keep the same, according to God's will and plea- 
sure. To whom, with the Son, and the Holy Ghost, be 
all honour and glory. Jhnm* 



A 



S E RMON, 



How dangerous a thing it is to fall from God, 



OF our going from God, the Wise Man saith, that 
pride was the first beginning : for by it man's heart 
was turned from God his Maker. For pride, saith he, Ecci.x. 
is the fountain of ali sin : he that hath it shall be full of 
cursings, and at the end it shall overthrow him. And as 
by pride and sin we go from God, so shall God and all 
goodness with him go from us, And the prophet Hosea 
doth plainly affirm, that they ivhich go away still from God Hosea v. 
by vicious living, and yet would go about to pacify Mm 
otherwise hy sacrifice, and entertain him thereby, they la- 
bour in vain. For, notwithstanding all their sacrifice, yet 
he goeth still away from them. Forsomuch, saith the 
Prophet, as they do not apply their minds to return to 
God, although they go about with whole flocks and herds 
to seek the Lord, yet they shall not find him ; for he is 
gone away from them. But as touching our turning to 
God, or from God, you shall understand that it may be 
done divers ways. Sometimes directly by idolatry, as Is- 
rael and Judah then did : sometimes men go from God by 
lack of faith, and mistrusting of God ; whereof Isaiah 
speaketh on this wise, Woe to them that go down into isa.xxxi, 
Egypt to seek for help, trusting in horses, and having con- 
fidence in the number of chariots, and puissance or power 
of horsemen. They have no confidence in the holy God of 
Israel, nor seek for the Lord. But what folio weth ? The 
Lord shall let his hand fall upon them, and doivn shall come 
both the helper and he that is holpen ; they shall be destroyed 
all together. Sometimes men go from God by the neglecting 

10 



The first Part of the Sermon 



of his commandments concerning their neighbours, which 
command them to express hearty love towards every man, 

zach. vii. as Zachary said unto the people in God's behalf. Give true 
judgment, shoiv mercy and compassion every one to his bro- 
ther, imagine no deceit toivards widows, or children father- 
less and motherless, towards strangers, or the poor ; let no 
man forge evil in his heart against his brother. But these 
things they passed not of; they turned their backs, and went 
their way ; they stopped their ears, that they might not 
hear ; they hardened their hearts as an adamant stone, that 
they might not listen to the Law, and the words that the 
Lord had sent through his holy Spirit, by his ancient Pro- 
phets. Wherefore the Lord showed his great indignation 

ftr.>ii. upon them. It came to pass, saith the Prophet, even as I 
told them: as they would not hear, so when they cried, they 
were not heard, but were scattered into all kingdoms which 
they never knew, and their land was made desolate. And, 
to be short, all they that may not abide the word of God, 
but following the persuasions and stubbornness of their 
own hearts, go backward and not forward, as it is said in 

xt, vn, Jeremy, They go and turn away from God. Insomuch that 
Origen saith, He that with mind, with study, with deeds, 
with thought and care, applieth and giveth himself to 
God's word, and thinketh upon his laws day and night, 
giveth himself wholly to God, and in his precepts and 
commandments is exercised ; this is he that is turned to 
God. And on the other part he saith, Whosoever is oc- 
cupied with fables and tales, when the word of God is 
rehearsed, he is turned from God. Whosoever in time of 
reading God's word is careful in his mind of worldly 
business, of money, or of lucre, he is turned from God. 
Whosoever is entangled with the cares of possessions, fill- 
ed with covetousness of riches, whosoever studieth for the 
glory and honour of this world, he is turned from God. 
So that after his mind, whosoever hath not a special mind 
to that thing that is commanded or taught of God, he 
that doth not listen unto it, embrace, and imprint it in 
his heart, to the intent that he may duly fashion his life 
thereafter, he is plainly turned from God, although he do 
other things of his own devotion and mind, which to 
him seem better, and more to God's honour. Which thing 
to be true, we be taught and admonished in the holy 
Scripture, by the example of king Saul ; who being com- 
Kaigs.w. manded of God by Samuel, that he should kill ail the 
Amalekites, and destroy them clearly, with their goods and 
cattle ; yet he, being moved partly with pity, and partly 



of Falling from God, 



67 



v as be thought) with devotion unto God, saved Agag the 
king, and all the chief of their cattle, therewith to make 
sacrifice unto God. Wherewithal God heing displeased 
highly, said unto the Prophet Samuel, I repent that ever I 
made Said king: for he hath forsaken me, and not followed 
my words: and so he commanded Samuel to show 7 him. 
And when Samuel asked wherefore (contrary to God's 
word) he had saved the cattle, he excused the matter partly 
by fear, saying. He durst do no other, for that the people 
would have it so; partly, for that they were goodly beasts, 
he thought God would be content, seeing it was done of 
a good intent and devotion, to honour God with the sacri- 
fice of them. 

But Samuel, reproving all such intents and devotions, 
(seem they never so much to God's honour, if they stand 
not with his word, whereby we may be assured of his 
pleasure.) said on this wise, Would God hare sacrifices 
and offerings, or rather that his word should be obeyed? 
To obey him is better than offerings, and to listen to him is 
better than to offer the fat of rams: yea, to repugn against 
his voice is as evil as the sin of soothsaying : and not to 
agree to it is like abominable idolatry. And now forasmuch 
as thou hast cast away the word of the Lord, he hath cast 
away thee, that thou shonldest not be king. 

By all these examples of holy Scripture, we may know, cf T GocTSim 
that as we forsake God, so shall he ever forsake us. And man - 
what miserable state doth consequently and necessarily 
follow thereupon, a man may easily consider by the terri- 
ble threatenings of God. And although he consider not 
all the said misery to the uttermost, being so great that 
it passeth any man's capacity in this life sufficiently to 
consider the same ; yet he shall soon perceive so much 
thereof, that if his heart be not more than stony, or 
harder than the adamant, he shall fear, tremble, and 
quake, to call the same to his remembrance. First, the 
displeasure of God towards us is commonly expressed in 
the Scripture by these two things: by showing his fearful 
countenance upon us. and by turning his face, or hiding it 
from us. By showing his dreadful countenance is signi- 
fied his great wrath : but by turning his face, or hiding 
thereof, is many times more signified, that is to say, 
that he clearly forsaketh us, and giveth us over. The 
which significations he taken of the properties of men's 
manners. For men towards them whom they favour 
commonly bear a good, a cheerful, and a loving counte- 
nance : so that by the face or countenance of a man, it 



•>>• 



The first Part of the Sermon 



doth commonly appear what will or mind he beareth 
towards others. So when God doth show his dreadful 
countenance towards us, that is to say, doth send dread- 
ful plagues of sword, famine, or pestilence upon us, it 
appeareth that he is greatly wroth with us. But when 
he withdraweth from us his word, the right doctrine of 
Christ, his gracious assistance and aid, (which is ever 
joined to his word) and leaveth us to our own wit, our 
own will and strength; he declareth then, that he begin- 
neth to forsake us. For whereas God hath showed to all 
them that truly believe his Gospel, his face of mercy in 
Jesus Christ, which doth so lighten their hearts, that they 
(if they behold it as they ought to do) be transformed to 
his image, be made partakers of the heavenly light, and 
of his holy Spirit, and be fashioned to him in all goodness 
requisite to the children of God: so, if they after do neg- 
lect the same, if they be unthankful unto him, if they 
order not their lives according to his example and doc- 
trine, and to the setting forth of his glory, he will take 
away from them his kingdom, his holy word, whereby 
he should reign in them, because they bring not forth 
the fruit thereof that he looketh for. Nevertheless, he 
is so merciful, and of so long sufferance, that he doth 
not show upon us that great wrath suddenly. But when 
we begin to shrink from his word, not believing it, or 
not expressing it in our livings ; first he dotli send his 
messengers, the true preachers of his word, to admonish 
and warn us of our duty: that as he for his part, for the 
great love he bare unto us, delivered his own Son to 
suffer death, that we by his death might be delivered 
from death, and be restored to the life everlasting, ever- 
more to dwell with him, and to be partakers and inhe- 
ritors with him of his everlasting glory and kingdom of 
heaven ; so again, that we for our parts should walk in a 
godly life, as becometh his children to do. And if this 
will not serve, but still we remain disobedient to his 
word and will, not knowing him, nor loving him, nor 
fearing him, nor putting our whole trust and confidence 
in him ; and on the other side, to our neighbours be- 
having ourselves uncharitably, by disdain, envy, malice, 
or by committing murder, robbery, adultery, gluttony, 
Heb. iii. deceit, lying, swearing, or other like detestable works, 
and ungodly behaviour, then he threatcneth us by terrible 
Psaim xv. comminations, swearing in great anger, that whosoever 
i cor.vi. doth these works shall never enter into his rest, which is 
the kingdom of heaven. 



of Falling from God. 



The second Part of the Sermon of Falling from 
God, 

IN the former part of this Sermon ye have learned how 
many manner of ways men fall from God : some by 
idolatry, some for lack of faith, some by neglecting of 
their neighbours, some by not hearing of God's word, 
some by the pleasure they take in the vanities of worldly 
things. Ye have also learned in what misery that man is, 
which is gone from God ; and how that God yet of his infi- 
nite goodness, to call again man from that his misery, useth 
first gentle admonitions by his preachers, after he layeth 
on terrible threatenings. Now if this gentle monition and 
threatening together do not serve, then God will show his 
terrible countenance upon us, he will pour intolerable 
plagues upon our heads, and after he will take away from 
us all his aid and assistance, wherewith before he did defend 
us from all such manner of calamity. As the evangelical 
Prophet Isaiah, agreeing with Christ's parable, doth teach 
us, saying, That God had made a goodly vineyard for Ms Isakh 
beloved children ; he hedged it, he walled it round about, he 
planted it with chosen vines, and made a turret hi the midst 
thereof and therein also a vine-press. Jlnd when he looked mttt - 
that it should bring forth good grapes, it brought forth wild 
grapes. And after it followeth, JY'ozo shall I show you 
(saith God) what I will do with my vineyard : I will pluck 
down the hedges, that it may perish : I will break down the 
walls, that it may be trodden under foot : I will let it lie 
waste, it shall not be cut, it shall not be digged, but briars 
and thorns shall overgrow it; and I shall command the 
clouds, that they shall no more rain upon it. 

By these threatenings we are monished and warned, that 
if we, whicli are the chosen vineyard of God, bring not 
forth good grapes, that is to say, good works, that may 
be delectable and pleasant in his sight, when he looketh 
for them, when he sendeth his messengers to call upon us 
for them, but rather bring forth wild grapes, that is to 
say, sour works, unsavoury and unfruitful ; then will he 
pluck away ail defence, and sulFcr grievous plagues of fa- 
mine, battle, dearth, and death, to light upon us. Finally, 
if these serve not, he will let us lie waste, he will give us 
over, he will turn away from us, he will dig and delve no 
more about us, he will let us alone, and suffer us to bring 
forth even such fruit as we will, to bring forth brambles* 



70 



The second Fart of the Mention 



briars, and thorns, all naughtiness, all vice, and that so abun- 
dantly, that they shall clean overgrow us, choke, strangle, 
and utterly destroy us. But they that in this world live 
not after God, but after their own carnal liberty, perceive 
not this great wrath of God towards them, that he will 
not dig nor delve any more about them, that he doth let 
them alone even to themselves. But they take this for a 
great benefit of God, to have all their own liberty : and 
so they live, as if carnal liberty were the true liberty of 
the Gospel. But God forbid, good people, that ever we 
should desire such liberty. For although God suffer some- 
times the wicked to have their pleasure in this world, yet 
the end of ungodly living is at length endless destruction. 
The murmuring Israelites had that they longed for; they 
had quails enough* yea, till they were weary of them. 
But what was the end thereof? Their sweet meat had 
s-our sauce : even while the meat was in their mouths, 
the plague of God lighted upon them, a 5 id suddenly they 
died. So, if we live imgodlily, and God sufFereth us to 
follow our own wills, to have our own delights and plea- 
sures, and correctetb us not with some plague, it is no 
doubt but he is almost utterly displeased with us. And 
although it be long ere he strike, yet many times when 
he striketh such persons, he striketh them at once for ever. 
80 that when he doth not strike us, when he ceaseth to 
affiiet us, to punish or beat us, and sufFereth us to run 
headlong into all ungodliness and pleasures of this world 
that we delight in, without punishment and adversity, it 
is a dreadful token that he loveth us no longer, that he 
careth no longer for us, but hath given us over to our 
own selves. As long as a man doth prune his vines, doth 
dig at the roots, and doth lay fresh earth to them, he 
hath a mind to them, he perceiveth some token of fruit- 
fulness, that may be recovered in them : but when he will 
bestow no more such cost and labour about them, then it is 
a sign that he thinketh they will never be good. And the 
father, as long as he loveth his child, he looketh angerly, 
he correctetb him when he doth amiss : but when that 
serveth not, and upon that he ceaseth from correction of 
him, and sufFereth him to do what he list himself, it is a 
sign that he intendeth to disinherit him, and to cast him 
away for ever. So surely nothing should pierce our heart 
so sore, and put us in such horrible fear, as when we 
know in our conscience, that we have grievously offended 
God, and do so continue, and that yet he striketh not, but 
quietly suffereth us in the naughtiness that we have de- 



of Falling from God. 



n 



light in. Then specially it is time to cry, and to cry 
again, as David did, Cast me not away from thy face, and Psaimfi- 
take not away tTiy holy Spirit f rom me. Lord, turn not 
away thy face from me, cast not thy servant away in dis- 
pleasure. Hide not thy face from me, lest I he like unto 
them that go down to hell. The which lamentable prayers 
of him, as they do certify us what horrible danger they 
be in. from whom God turneth his face, (for the time, 
and as long as he so doth:) so should they move and stir 
us to cry upon God with all our heart, that we may not 
be brought into that state, which doubtless is so sorrowful, 
so miserable, and so dreadful, as no tongue can sufficiently 
express, nor any heart can think. For what deadly grief 
may a man suppose it is to be under the wrath of God, to 
be forsaken of him, to have his holy Spirit, the Author 
of all goodness, to be taken from him, to be brought to so 
vile a condition, that he shall be left meet for no better 
purpose, than to be for ever condemned in hell ? For not 
only such places of David do show* that upon the turning 
of God's face from any person s 9 they shall be left bare 
from all goodness, and far from hope of remedy ; but also 
the place rehearsed last before, of Isaiah, doth mean the 
same, which showeth that God at length doth so forsake 
his unfruitful vineyard, that he will not only suffer it 
to bring forth weeds, briars, and thorns, but also further 
to punisli the unfruitfulness of it. lie saith he will not cut 
it, he will not delve it, and he will command the clouds, 
that they shall not rain upon it : whereby is signified the 
teaching of his holy word, which St. Paul, after a like 
manner, expressed by planting and watering ; meaning 
that he will take that away from them, so that they shall 
be no longer of his kingdom, they shall be no longer go- 
verned by his holy Spirit, they shall be put from the grace 
and benefits that they had, and ever might have enjoyed 
through Christ 5 they shall be deprived of the heavenly 
light and life, which they had in Christ, whilst they 
anode in him ; they shall be (as they were once) as men 
without God in this world, or rather in worse taking. 
And, to be short, they shall be given into the power of the 
Devil, which beareth the rule in all them that be cast 
away from God, as he did in Saul and Judas, and gene- i%w 
rally in all such as w ork after their own wills, the children 
of mistrust and unbelief. Let us beware therefore, good 
Christian people, lest that we, rejecting or casting away 
God's Word, (by the which we obtain and retain true faith 
in God) be not at length cast off so far, that we become 



72 



1 Vie second Fart of the Sermon 



as the children of unbelief, which he of two sorts, far di- 
verse, yea, almost clean contrary, and yet both be very far 
from returning to God : the one sort, only weighing their 
sinful and detestable living, with the right judgment and 
straitness of God's righteousness, be so without counsel? 
and be so comfortless, (as they all must needs be, fioni 
whom the Spirit of counsel and comfort is gone) that they 
will not be persuaded in their hearts, but that either God 
cannot, or else that he will not, take them again to his fa- 
vour and mercy. The other, hearing the loving and large 
promises of God's mercy, and so not conceiving a right 
faith thereof, make those promises larger than ever God 
did, trusting, that although they continue in their sinful 
and detestable living never so long, yet that God, at the 
end of their life, will show his mercy upon them, and 
that then they will return. And both these two sorts of 
men be in a damnable state, and yet, nevertheless, God 

S^M 1 ' f who willeth not the death of the wicked J hath showed 
means, whereby both the same (if they take heed in sea- 

peraSf son ) ma ^ esca P e * The first, as they do dread God's right- 
ful justice in punishing sinners, (whereby they should be 
dismayed, and should despair indeed, as touching any 
hope that may be in themselves) so if they would con- 
stantly or steadfastly believe, that God's mercy is the re- 
medy appointed against such despair and distrust, not only 
for them, but generally for all that be sorry and truly re-^ 
pentant, and will therewithal stick to God's mercy, they 
may be sure they shall obtain mercy, and enter into the 
port or haven of safeguards into the which whosoever doth 
come, be they beforetime never so wicked, they shall be 
out of danger of everlasting damnation, as God, by Ezekiel, 

Ezek. iii. saith, What time soever a sinner doth return, and take 
earnest and true repentance r, I will forget all his wickedness. 
The other, as they be ready to believe God's promises, so 

Against re ^ ie ^ snou ^ ^ e as rea ^.Y *° believe the threatenings of God ; 
sumption.^ US W ell they should believe the Law, as the Gospel ; as well 
that there is an hell and everlasting fire, as that there is an 
heaven and everlasting joy ; as well they should believe 
damnation to be threatened to the wicked and evil-doers, 
as salvation to be promised to the faithful in word and 
works ; as well they should believe God to be true in the 
one, as in the other. And the sinners, that continue in 
their wicked living, ought to think, that the promises of 
God's mercy, and the Gospel, pertain not unto them be- 
ing in that state, but only the Law, and those Scrip- 
tures which contain the wrath and indignation of God* 



of Falling from God. 



74 



and his threatenings, which should certify them, that as 
they do over-boldly presume of God's mercy, and live 
dissolutely ; so doth God still more and more withdraw 
his mercy from them ; and he is so provoked thereby to 
wrath at length, that he destroyeth such presumers many 
times suddenly. For of such St. Paul saith thus, When * Tteaw 
they shall say, it is yeace, there is no danger, then shall 
sudden destruction come upon them. Let us beware there- 
fore of such naughty boldness to sin. For God, which 
hath promised his mercy to them that be truly repentant, 
(although it be at the latter end) hath not promised to 
1he presumptuous sinner, either that he shall have long 
life, or that he shall have true repentance at the last end. 
But for that purpose hath he made every man's death 
uncertain, that he should not put his hope in the end, and 
in the mean season (to God's high displeasure) live ungodly. 
"Wherefore, let us follow the counsel of the Wise Man ; 
let us make no tarrying to turn unto the Lord; let us not 
put oft* from day to day, for suddenly shall his wrath 
come, and in time of vengeance he will destroy the wicked. 
Let us therefore turn betimes ; and when we turn, let us 
pray to God, as Hosea teacheth, saying, Forgive all our Ho S eaxi» 
sins, receive us graciously. And if we turn to him with 
an humble and a very penitent heart, he will receive us 
to his favour and grace for his holy name's «ake, for his 
promise sake, for his truth and mercies sake, promised 
to all faithful believers in Jesus Christ, his only natural 
Son : to whom, the only Saviour of the world, with the 
Father and the Holy Ghost, be all honour, glory, and 
power, world without end. Amen, 



11 



AST 



EXHORTATION 

AGAINST 

The Fear of Death. 



IT is not to be marvelled that worldly men do fear to die* 
For death depriveth them of all worldly honours, 
riches, and possessions, in the fruition whereof the 
worldly man counteth himself happy, so long as he may 
enjoy them at his own pleasure ; and otherwise, if he be 
dispossessed of the same, without hope of recovery, then 
he can no otherwise think of himself, but that he is un- 
happy, because he hath lost his worldly joy and pleasure. 
Alas, thinketh this carnal man, shall I now depart for ever 
from all my honours, all my treasure, from my country, 
friends, riches, possessions, and worldly pleasures, which 
are my joy and heart's delight? Alas, that ever that day 
should come, when all these I must bid farewell at once, 
and never enjoy any of them after. Wherefore it is not 
Secies, xii. without great cause spoken of the Wise Man, O death, 
how bitter and sour is the remembrance of thee to a man 
that liveth in peace and prosperity in his substance, to a 
man living at ease, leading his life after his own mind 
without trouble, and is therewithal well pampered and 
fed ? There be other men, whom this world doth not so 
greatly laugh upon, but rather vex and oppress with 
poverty, sickness, or some other adversity | yet they do 
fear death, partly because the flesh abhorreth naturally 
its own sorrowful dissolution, which death doth threaten 
to them ; and partly by reason of sicknesses and painful 
diseases, which be most strong pangs and agonies in the 
flesh, and use commonly to come to sick men before death, 
or at the least accompany death, whensoever it cometh. 
Although these two causes seem great and weighty to 



An Exhortation against the Fear of beath. ?S 

a worldly man, whereupon he is moved to fear death f 
yet there is another cause much greater than any of these 
afore rehearsed, for which indeed he hath just cause to 
fear death ; and that is, the state and condition whereunto 
at the last end death bringeth all them that have their 
hearts fixed upon this world, without repentance and 
amendment. This state and condition is called the second 
death, which unto all such shall ensue after this bodily 
death. And this is that death which indeed ought to be 
dreaded and feared i for it is an everlasting loss, without 
remedy, of the grace and favour of God, and of everlast- 
ing joy, pleasure, and felicity. And it is not only the 
loss for ever of all these eternal pleasures, but also it is the 
condemnation both of body and soul (without either ap- 
pellation, or hope of redemption) unto everlasting pains 
in hell. Unto this state death sent the unmerciful and 
ungodly rich man, (that Luke speaketh of in his Gospel) Luke xw- 
who living in all wealth and pleasure in this world, and 
cherishing himself daily with dainty fare, and gorgeous 
apparel, despised poor Lazarus, that lay pitiful at his gate* 
miserably plagued and full of sores, and also grievously 
pined with hunger. Both these two were arrested by deaths 
which sent Lazarus, the poor miserable man, by angels 
anon unto Abraham's bosom ; a place of rest, pleasure, and 
consolation : but the unmerciful rich man descended down 
into hell ; and being in torments, he cried for comfort, 
complaining of the intolerable pain that he suffered irt 
that flame of fire ; but it was too late. So unto this place 
bodily death sendeth all them that in this world have their 
joy and felicity, all them that in this world be unfaithful 
unto God, and uncharitable unto their neighbours, so 
dying without repentance and hope of God's mercy. 
Wherefore it is no marvel, that the worldly man feareth 
death ; for he hath much more cause so to do, than he 
himself doth consider. Thus we see three causes why 
worldly men fear death. One, because they shall lose The first, 
thereby their worldly honours, riches, possessions, and all 
their hearts* desires: another, because of the painful dis= second 
eases, and bitter pangs, which commonly men suffer, ei- 
ther before, or at the time of death : but the chief cause Third, 
above all other, is the dread of the miserable state of eter- 
nal damnation both of body and soul, which they fear shall 
follow, after their departing from the worldly pleasures of 
this present life. 

For these causes be all mortal men (which be given to 
the love of this world) both in fear, and state of death. 



76 



The first Part of the Sermon 



HeV.K. through sin, (as the holy Apostle saith) so long as they live 
here in this world : but (everlasting thanks be to Almighty 
God forever) there is never a one of all these causes, no, 
nor yet them altogether, that can make a true Christian 

f®k»ii man afraid to die (who is the very member of Christ, the 
temple of the Holy Ghost, the Son of God, and the very 
inheritor of the everlasting kingdom of heaven :) but 
plainly contrary, he conceiveth great and many causes, 
undoubtedly grounded upon the infallible and everlasting 
truth of the Word of God, which moveth him not only to 
put away the fear of bodily death, but also, for the mani- 
fold benefits and singular commodities, which ensue unto 
every faithful person by reason of the same, to wish, desire, 
and long heartily for it. For death shall be to him no death 
at all, but a-very deliverance from death, from all pains, 
cares, and sorrows, miseries, and wretchedness of this 
world, and the very entry into rest, and a beginning of 
everlasting joy, a tasting of heavenly pleasures, so great? 
that neither tongue is able to express, neither eye to see, 
nor ear to hear them; no, nor any earthly man's heart 
to conceive them* So exceeding great benefits they be, 
which God our heavenly Father, by his mere mercy, and 
for the love of his Son Jesus Christ, hath laid up in store* 
and prepared for them that humbly submit themselves to 
God's will, and evermore unfeignedly love him from the 
bottom of their hearts. And we ought to believe, that 
death, being slain by Christ, cannot keep any man that 
steadfastly trnsteth in Christ, under his perpetual tyranny 
and subjection : but that he shall rise from death again 
unto glory at the last day, appointed by Almighty God, 
like as Christ our Head did rise again, according to God's 
appointment, the third day. For St. Augustine saith, 
The head going before, the members trust to follow and 
eome after. And St. Paul saith, If Christ be risen from 
the dead, we shall rise also from the same. And to com- 
fort all Christian persons herein, holy Scripture calleth this 
bodily death a sleep, wherein man's senses be (as it were) 
taken from him for a season ; and yet when he awaketh, 
lie is more fresh than he was when he went to bed. So r 
although we have our souls separated from our bodies for 
a season, yet at the general resurrection we shall be more 
fresh, beautiful, and perfect than we be now. For now 
we be mortal, then shall we be immortal ; now infected 
with divers infirmities, then clearly void of all mortal in- 
firmities ; now we be subject to all carnal desires, then we 
shall be all spiritual, desiring nothing but God's glory y , 



against the Fear of Death. 



37 



and things eternal. Thus is this bodily death a door or 
entering unto life, and therefore not so much dreadful 
(if it be rightly considered) as it is comfortable ; not a 
mischief, but a remedy for all mischief ; no enemy, but a 
friend ; not a cruel tyrant, but a gentle guide, leading us 
not to mortality, but to immortality 5 not to sorrow and 
pain, but to joy and pleasure ; and that to endure for ever, 
if it be thankfully taken and accepted as God's messenger* 
and patiently borne of us for Christ's love, that suffered 
most painful death for our love, to redeem us from death 
eternal. Accordingly hereunto St. Paul saith, Our life is Coi -w< 
hid with Christ in God : but when our life shall appear, 
then shall we also appear with him in glory. Why then 
shall we fear to die, considering the manifold and com- 
fortable promises of the Gospel, and of holy Scriptures ? 
God the Father hath given us everlasting life, saith St. John, 1 John v. 
and this life is in his Son. He that hath the Son hath life, 
and he that hath not the Son hath not life. And this I 
write, saith St. John, to you that believe in the name of the 1 John v. 
Son of God, that you may know that you have everlasting 
life, and that you do believe upon the name of the Son of 
God. And our Saviour Christ saith, He that believeth in John * v 
me hath life everlasting, and I will raise him from death 
to life at the last day. St. Paul also saith, that Christ is * c <*- ** 
ordained and made of God our righteousness, or holiness, 
and redemption, to the intent that he which will glory should , 
glory in the Lord. St. Paul did contemn and set little by 
all other things, esteeming them as dung, which before he Pbu. 
had in very great price, that he might be found in Christ, 
to have everlasting life, true holiness, righteousness, and 
redemption. Finally, St. Paul maketh a plain argument 
on this wise, If our heavenly Father would not spare £<>m.vufo 
his own natural Son, but did give him to death for us; 
how can it be, but that xvith him he should give us all 
things ? Therefore, if we have Christ, then have we, 
with him, and by him, all good things whatsoever we 
can in our hearts wish or desire, as victory over death, 
sin, and hell: we have the favour of God, peace with 
him, holiness, wisdom, justice, power, life, and redemp- 
tion; we have by him perpetual health* wealth, joy, anet 
Miss everlasting. 



llie second Part of (he tiermoii 



The second Part of the Sermon against the Pear of 
Death* 

IT hath been heretofore showed you, that there be three 
causes, wherefore men do commonly fear death. First, 
the sorrowful departing from worldly goods and pleasures* 
The second, the fear of the pangs and pains that come 
with death. The last and principal cause is, the horrible 
fear of extreme misery, and perpetual damnation in time 
to come. And yet none of these three causes troubleth 
good men, because they stay themselves by true faith, 
perfect charity, and sure hope of the endless joy and bliss 
everlasting* 

All those therefore have great cause to be full of joy, 
that be joined to Christ with true faith, steadfast hope, and 
perfect charity, and not to fear death, nor everlasting dam- 
nation. For death cannot deprive them of Jesus Christ, 
nor can any sin condemn them that are grafted surely in 
him, which is their only joy, treasure, and life. Let us 
repent of our sins, amend our lives, trust in his mercy and 
satisfaction; and death can neither take him from us, nor 
ns from him. For then (as St. Paul saith) whether we 
live or die, we be the Lord's own. And again he saith, 
Christ did die, and rose again, because he should be Lord both 
of the dead and quick. Then if we be the Lord's own 
when we be dead, it must needs follow that such temporal 
death not only cannot harm us, but also that it shall 
be much to our profit, and join us unto God more per- 
fectly. And thereof the Christian heart may surely be 
certified by the infallible or undeceivable truth of holy 
cor.r. Scripture, It is God, saith St. Paul, which hath prepared 
ns unto immortality ; and the same is he which hath given us 
an earnest of the Spirit. Therefore let us be always of 
good comfort 3 for we know that so long as we be in the 
body, we be (as it were) far from God in a strange country, 
subject to many perils, walking without perfect sight and 
knowledge of Almighty God, only seeing him by faith in 
holy Scriptures. But we have a courage and desire rather 
to be at home with God and our Saviour Christ, far from 
the body, where we may behold his Godhead as he is, 
face to face, to our everlasting comfort. These be St. Paul's 
words in effect, whereby we may perceive, that the life in 
this world is resembled and likened to a pilgrimage in a 
strange country, far from God ; and that death, delivering 



against the Fear of Death. 



79 



as from our bodies, doth send us straight home into our own 
country, and maketh us to dwell presently with God for 
ever, in everlasting rest and quietness : so that to die is no 
loss, but profit and winning to all true Christian people. 
What lost the thief, that hanged on the cross with Christ, 
by his bodily death ? Yea, how much did he gain by il ? Did 
not our Saviour say unto him, This day thou shall be with LukexvL 
me in Paradise? And Lazarus, that pitiful person that lay 
before the rich man's gate, pained with sores, and pined 
with hunger, did not death highly profit and promote 
him, which by the ministry of angels sent him unto Abra- 
ham's bosom, a place of rest, joy, and heavenly consola- 
tion ? Let us think none other, good Christian people, 
but Christ hath prepared, and made ready before, the 
same joy and felicity for us, that he prepared for Lazarus 
and the thief. Wherefore, let us stick unto his salvation 
and gracious redemption, and believe his word, serve him 
from our hearts, love and obey him ; and whatsoever we 
have done heretofore contrary to his most holy will, now 
let us repent in time, and hereafter study to correct our 
life : and doubt not, but we shall find him as merciful unto 
us, as he was either to Lazarus, or to the thief, whose exam- 
ples are written in holy Scripture for the comfort of them 
that be sinners, and subject to sorrows, miseries, and cala- 
mities in this world, that they should not despair of God's 
mercy, but ever trust thereby to have forgiveness of their 
sins, and life everlasting, as Lazarus and the thief had. 
Thus I trust every Christian man perceiveth by the infal- 
lible or undeceivable word of God, that bodily death can - 
not harm nor hinder them that truly believe in Christ, 
but contrarily shall profit and promote the Christian souls, 
w hich being truly penitent for their offences, depart hence 
in perfect charity, and in sure trust that God is merciful 
to them, forgiving their sins, fpr the merits of Jesus Christ 
his only natural Son. 

The second cause why some do fear death is sore sick- Ti » e second 
ness and grievous pains, which partly come before death, S do Sy 
and partly accompany and come with death, whensoever death ' 
it cometh. This fear is the fear of the frail flesh, and a 
natural passion belonging unto the nature of a mortal man. 
But true faith in God's promises, and regard of the pains 
and pangs which Christ upon the cross suffered for us mi- 
serable sinners, with consideration of the joy and everlast- 
ing life to come in heaven, will mitigate those pains, and 
moderate this fear, that it shall never be able to overthrow 
*he hearty desire and gladness, that the Christian soul hath 



so 



The second Part of the Sermon 



to be separated from this corrupt body, that it may come to 
the gracious presence of our Saviour Jesus Christ. If 
we believe steadfastly the word of God, we shall perceive 
that such bodily sickness, pangs of death, or whatsoever do- 
lorous pangs we suffer, either before or with death, be no- 
thing else in Christian men, but the rod of our heavenly and 
loving Father, wherewith he mercifully correcteth us, 
either to try and declare the faith of his patient children, 
that they may be found laudable, glorious, and honourable 
in his sight, when Jesus Christ shall be openly showed to 
be the Judge of all the world, or else to chastise and amend 
in them whatsoever offendeth his fatherly and gracious 
goodness, lest they should perish everlastingly. And this 
his correcting rod is common to all men that be truly his. 
Therefore let us cast away the burden of sin that lieth too 
heavy on our necks, and return unto God by true penance 
and amendment of our lives ; let us with patience run this 
course that is appointed, suffering (for his sake that died 
for our salvation) all sorrows and pangs of death, and death 
itself joyfully, when God sendeth it to us, having our eyes 
fixed and set fast ever upon the Head and Captain of our 
faith, Jesus Christ : who (considering the joy that he should 

pels, come unto) cared neither for the shame nor \iain of death, 
but willingly conforming and framing his will to his Fa- 
ther's will, most patiently suffered the most shameful and 
painful death of the cross, being innocent and harmless* 
And now therefore he is exalted in heaven, and everlast- 
ingly sitteth on the right hand of the throne of God the 
Father. Let us call to our remembrance therefore the 
life and joys of heaven, that are kept for all them that 
patiently do suffer here with Christ, and consider that 
Christ suffered all his painful passion by sinners, and for 
sinners : and then we shall with patience, and the more 
easily, suffer such sorrow s and pains, when they come. Let 
us not set at light the chastising of the Lord, nor grudge 
at him, nor fall from him, when of him we be corrected : 
for the Lord loveth them whom he doth correct, and 
beateth every one whom he taketh to be his child. What 

Heb.xij. child is that, saith St. Paul, whom the Father loveth, and 
doth not chastised If ye he without God's correction (which 
all his well-beloved and true children have) then he you 
hut bastards, smally regarded of God, and not his true 
children. 

Therefore seeing, that, when we have on earth our 
carnal fathers to be our correctors, we do fear them, and 
reverently take their correction ; shall we not much mQre 



against the Tear of Death* 



he in subjection to God our spiritual Father, by whom we 
shall have everlasting life ? And our carnal fathers some- 
times correct us, even as it pleaselli them, without cause. 
But this Father justly correcteth us, either for our sin, to 
the intent we should amend, or for our commodity and 
wealth, to make us thereby partakers of his holiness* 
Furthermore, all correction which God sendeth us in this 
present time seemeth to have no joy and comfort, but 
sorrow and pain ; yet it bringeth with it a taste of God's 
mercy and goodness towards them that be so corrected, 
and a sure hope of God's everlasting consolation in heaven. 
If then these sorrows, diseases, and sicknesses, and also 
death itself, be nothing else but our heavenly Father's rod* 
whereby he certifieth us of his love and gracious favour, 
whereby he trieth and purifieth us, whereby he giveth unto 
us holiness, and certifieth us, that we be his children, and 
he our merciful Father; shall not we then with all humility, 
as obedient and loving children, joyfully kiss our heavenly 
Father's rod, and ever say in our heart, with our Saviour 
Jesus Christ, Father, if this anguish and sorrow which I 
feel, and death which I see approach, may not pass, but 
that thy will is that I must suffer them, Thy will be done. 



The third Part of the Sermon against the Fear of 
Death. 

IN this Sermon against the fear of Death, two causes 
were declared, which commonly move worldly men 
to be in much fear to die, and yet the same do nothing 
trouble the faithful and good livers when death cometh, 
but rather give them occasion greatly to rejoice, consider- 
ing that they shall be delivered from the sorrow and misery 
of this world, and be brought to the great joy and felicity 
of the life to come. Now the third and special cause, why The third 
death indeed is to be feared, is the miserable state of the SSS is tobS 
worldly and ungodly people after their death : but this is feamL 
no cause at all, why the godly and faithful people should fear 
death, but rather contrariwise; their godly conversation in 
this life, and belief in Christ, cleaving continually to his 
mercies, should make them to long sore after that life, 
that remaineth for them undoubtedly after this bodily 
death. Of this immortal state, (after this transitory life) 
where we shall live evermore in the presence of God, in 
joy, and rest, after victory over all sickness^ sorrows, sin, 

12 



The third Part of the Sermon 



and death : there he many plain places of holy Scripture, 
-which confirm the weak conscience against the fear of all 
such dolors, sicknesses, sin, and bodily death, to assuage 
such trembling and ungodly fear, and to encourage us 
with comfort and hope of a blessed state after this life. 

Ephes.i. St. Paul wisheth unto the Ephesians, that God the Father 
of glory would give unto them the spirit of wisdom and re- 
Delation, that the eyes of their hearts might give light to know 
him. and to perceive how great things he had called them unto, 
and how rich an inheritance he hath prepared after this life 
for them that pertain unto him. And St. Paul himself de- 

?&]. clareth the desire of his heart, which was to he dissolved 

and loosed from his body, and to he with Christ, which (as 
he said) was much better for him, although to them it was 
more necessary that he should live, which he refused not for 
their sakes. Even like as St. Martin said, Good Lord, if I 
be necessary for thy people to do good unto them, I will re- 
fuse no labour : but else for mine own self, I beseech thee 
to take my soul. 

Now the hoiy Fathers of the old Law, and all faithful 
and righteous men which departed before our Saviour 
Christ's ascension into heaven, did by death depart from 
troubles unto rest, from the hands of their enemies into 
the hands of God, from sorrows and sicknesses unto joy- 
ful refreshing in Abraham's bosom, a place of all comfort 
and coiisolation, as the Scriptures do plainly by manifest 

wisd;m. words testify. The Book of Wisdom saith, that the 
righteous men's souls be in the hand of God, and no tor- 
ment shall touch them. They seemed to the eyes of 
foolish men to die, and their death was counted miserable, 
and their departing out of this world wretched ; but they 

wisd.iv. be in rest. And another place saith, that the righteous 
shall live for ever, and their reward is with the Lord, 
and their minds be with God, who is above all : therefore 
they shall receive a glorious kingdom, and a beautiful 
crown at the Lord's hand. And in another place the 
same book saith, The righteous, though he be prevented 
with sudden death, nevertheless he shall be there, where 
he shall be refreshed. Of Abraham's bosom Christ's 
words be so plain, that a Christian man needeth no more 
proof of it. Now then if this were the state of the holy 
fathers and righteous men before the coming of our Sa- 
viour, and before he was glorified ; how much more then 
Ought all we to have a steadfast faith, and a sure hope of 
Miis blessed state and condition, after our death ? seeing 
that our Saviour now hath performed the whole work of 



against the Fear of Death. 



our redemption, and is gloriously ascended into heaven, to 
prepare our dwelling-places with him, and said unto his 
Father, Father* I will that where I am, my servants shall ^xv\i 
be xvith me. And we know, that whatsoever Christ w ill, his 
Father will the same ; wherefore it cannot he, hut, if we 
be his faithful servants, our souls shall be with him, after 
eur departure out of this present life. St. Stephen, when 
he was stoned to death, even in the midst of his torments, 
what was his mind most upon ? When he was full of the Acts^s, 
Holy Ghost (saith holy Scripture) having his eyes lifted up 
into heaven, he saw the glory of God, and Jesus standing 
on the right hand of God. The which truth, after he had 
confessed bok:iy before the enemies of Christ, they drew 
him out of the city, and there they stoned him, who cried 
unto God, saying, Lord Jesus Christ, take my spirit. And 
doth not our Saviour say plainly in St. J ohn's Gospel, Verily, John v. 
verily, I say unto you, He that hear 'eth my word, andbeliev- 
eth on him that sent me, hath everlasting life, and cometh 
not into judgment, but shall pass from death to life 6 ! Shall 
we'not then think that death to be precious, by the which 
we pass unto life ? 

Therefore it is a true saying of the Prophet, The death PsaimcxvL 
of the holy and righteous men is precious in the Lord's sight. 
Holy Simeon, after that he had his heart's desire in seeing 
our Saviour, that he ever longed for in his life, he em- 
braced, and took him in his arms, and said, Now, Lord, let LukeiL 
me depart in peace, for mine eyes have beholden that' Sa- 
viour which thou hast prepared for all nations. 

It is truth therefore, that the death of the righteous is 
called peace, and the benefit of the Lord, as the Church 
saith, in the name of the righteous departed out of this 
world, My soul, turn thee to thy rest, for the Lord hath been 
good to thee, and rewarded thee. And we see by holy Scrip- 
ture, and other ancient histories of martyrs, that the holy, 
faithful, and righteous, ever since Christ's ascension, or 
going up, in their death did not doubt, but that they went 
to Christ in spirit, which is our life, health, wealth, and 
salvation. John in his holy Revelation saw an hundred 
forty and four thousand Virgins and Innocents, of whom 
he said, These follow the lamp Jesus Christ wheresoever he Apoe * xh - 
goeth. And shortly after in the same place he saith, / 
heard a voice from heaven, saying unto me, Write, happy 
and blessed are the dead which die in the Lord :from hence- 
forth ( surely saith the Spirit J they shall rest from their 
pains and labours, for their works do follow them : so that 



8i 



Tlie third Part of the Sermon 



then they shall reap with joy and comfort, that which ihef 
sowed with labours and pains. 

They that sow in the Spirit, of the Spirit shall reap ever- 
lasting life : let us therefore never be weary of well-doing ; 
for when the time of reaping or rew-ard cometh. we shall 
reap without any weariness everlasting joy. Therefore, 

Gfei vi while we have time (as St. Paul exhorteth us) let us do good 

MatLTi f a u men, and not lay up our treasure in earth, where rust 
and moths corrupt it, which rust (as St. James saith) shall 
hear witness against us at the great day, condemn us. and 
shall (like most burning fire) torment our flesh. Let us 
beware therefore (as we tender our own wealth) that we 
be not in the number of those miserable, covetous, and 

James t. wretched men. which St. James biddeth mourn and lament 
for their greedy gathering and ungodly keeping of goods. 
Let us be wise in time, and learn to follow the wise example 
of the wicked stew ard. Let us so wisely order our goods and 
possessions, committed unto us here by God for a season, 
that we may truly hear and obey this commandment of our 

ijjke xvi Saviour Christ : I say unto you (saith he) make you friends 
of the wicked Mammon, that they may receive you into. ever- 
lasting tabernacles or dwellings. Riches be called wicked, 
because the world abuseth them unto all wickedness, which 
are otherwise the good gifts of God, and the instruments, 
whereby God's servants do truly serve him in using of the 
same. He commanded them not to make them rich friends, 
to get high dignities and worldly promotions, to give great 
gifts to rich men that have no need thereof ; but to mako 
them friends of poor and miserable men. unto whom what- 
soever they give. Christ taketh it as given to himself. And 
to these friends Christ in the Gospel giveth so great honour 
and pre-eminence, that he saith, they shall receive them 
that do good unto them into everlasting houses : not 
that men should be our rewarders for our well-doing, but 
that Christ will reward us, and take it to be done unto 
himself, whatsoever is done to such friends, 

Thus making poor wretches our friends, we make our 
Saviour Christ our friend, whose members they are: 
whose misery as he taketh for his own misery, so their re- 
lief, succour, and help he taketh for his succour, relief, 
and help ; and w ill as much thank us and rew ard us for our 
goodness showed to theni, as if he himself had received 
like benefit, at our hands, as he witnesseth in the Gospel, 

*L>ir xxv= saying, Whatsoever ye have done to any of these simple per- 
sens, which do believe in me, that have you done to myself 



against the Fear of Death 



*5 



Therefore let us diligently foresee, that our faith and 
hope, which we have conceived in Almighty God, and in 
our Saviour Christ, wax not faint, and that the love, which 
we bear in hand to bear to him, wax not cold : but let us 
study daily and diligently to show ourselves to be the true 
honourers and lovers of God, by keeping of his command- 
ments, by doing of good deeds unto our needy neighbours, 
relieving, by all means that we can, their poverty with our 
abundance and plenty, their ignorance with our wisdom 
and learning, and comfort their weakness with our strength 
and authority, calling all men back from evil doing by 
godly counsel and good example, persevering still in well- 
doing, so long as we live : so shall we not need to fear 
death for any of those three causes afore-mentioned, nor 
yet for any other cause that can be imagined : but con- 
trarily, considering the manifold sicknesses, troubles, and 
sorrows of this present life, the dangers of this perilous 
pilgrimage, and the great incumbrance which our spirit 
hath by this sinful flesh and frail body, subject to death : 
considering also the manifold sorrows and dangerous de- 
ceits of this world on every side, the intolerable pride, 
eovetousness, and lechery, in time of prosperity ; the im- 
patient murmuring of them that be worldly, in time of 
adversity, which cease not to withdraw and pluck us from 
God our Saviour Christ, from our life, wealth, our ever- 
lasting joy and salvation: considering also the innumerable 
assaults of our ghostly enemy the Devil, with all his fiery 
darts of ambition, pride, lechery, vain-glory, envy, malice, 
detraction, or backbiting, with other his innumerable de- 
ceits, engines, and snares, whereby he goetli busily about to if tc-r, 
catch all men under his dominion, ever like a roaring lion* 
by all means searching whom he may devour. The faithful 
Christian man which eonsidereth all these miseries, perils,, 
and incommodities, (whereunto he is subject so long as he 
here liveth upon earth) and on the other part eonsidereth 
that blessed and comfortable state of the heavenly life to 
come, and the sweet condition of them that depart in the 
Lord : how they are delivered from the continual encum- 
brances of their mortal and sinful body; from all the ma- 
lice, crafts, and deceits of this world ; from all the assaults 
of their ghostly enemy the Devil; to live in peace, rest, 
and endless quietness ; to live in the fellowship of innu- 
merable angels; and with the congregation of perfect and 
just men, as patriarchs, prophets, martyrs, and confessors; 
and finally, unto the presence of Almighty God, and our 
Saviour Jesus Christ he that doth consider all those 



The third Part of the Sertnon, &c. 



tilings, and believeth them assuredly, as they are to be be- 
lieved, even from the bottom of his heart, being established 
in God in this true faith, having a quiet conscience in 
Christ, a firm hope and assured trust in God's mercy, 
through the merits of Jesus Christ, to obtain this quiet- 
ness, rest, and everlasting joy, shall not only be without 
fear of bodily death, when it cometh, but certainly, as 
St. Paul did, so shall he gladly (according to God's will, 
and when it pleaseth God to call him out of this life) 
greatly desire in his heart, that he may be rid from all 
these occasions of evil, and live ever to God's pleasure, 
in perfect obedience of his will, with our Saviour Jesus 
Christ ; to whose gracious presence the Lord of his Infi- 
nite mercy and grace bring us, to reign with him in life 
everlasting : to whom, with our heavenly Father, and the 
Holy Ghost, be glory in worlds without end. Amen, 



AN 



EXHORTATION 

CONCERNIKG 

Good Order, and Obedience to Millers and Magistrates, 



ALMIGHTY God hath created and appointed all things 
in heaven, earth, and waters, in a most excellent 
and perfect order. In heaven he hath appointed distinct 
and several orders and states of archangels and angels. 
In earth he hath assigned and appointed kings, princes, 
with other governors under them, in all good and neces- 
sary order. The water above is kept, and raineth down 
in due time and season. The sun, moon, stars, rainbow, 
thunder, lightning, clouds, and all birds of the air, do keep 
their order. The earth, trees, seeds, plants, herbs, corn, 
grass, and all manner of beasts, keep themselves in order: 
all the parts of the whole year, as winter, summer, 
months, nights, and days, continue in their order: all 
kinds of fishes in the sea, rivers, and waters, with all 
fountains, springs, yea, the seas themselves, keep their 
comely course and order : and man himself also hath all 
his parts both within and without, as soul, heart, mind, 
memory, understanding, reason, speech, with all and sin- 
gular corporal members of his body, in a profitable, ne- 
cessary, and pleasant order : every degree of people in 
their vocation, calling, and office, hath appointed to them 
their duty and order : some are in high degree, some in 
low, some kings and princes, some inferiors and subjects, 
priests and laymen, masters and servants, fathers and 
children, husbands and wives, rich and poor ; and every 
one hath need of other ; so that in all things is to be lauded 
and praised the goodly order of God* without the which no 
house, no city, no commonwealth can continue and endure, 
or last. For where there is no right order, there reigneth 
all abuse, carnal liberty, enormity, sin, and Babylonical 



88 The first Part of the Sermon 

confusion. Take away kings, princes, rulers, magistrates* 
judges, and such estates of God's order, no man shall ride 
or go by the way unrobbed, no man shall sleep in his own 
house or bed unkilled, no man shall keep his wife, chil- 
dren, and possessions in quietness, all things shall be com- 
mon ; and there must needs follow all mischief and utter 
destruction both of souls, bodies, goods, and common- 
wealths. But blessed be God that we in this realm of 
England feel not the horrible calamities, miseries, and 
wretchedness, which all they undoubtedly feel and suffer, 
that lack this godly order: and praised be God that we 
know the great excellent benefit of God showed to- 
wards us in this behalf. God hath sent us his high gift, 
our most dear sovereign King Edward, with a godly, wise* 
and honourable council, with other superiors and inferiors, 
in a beautiful order, and godly. Wherefore, let us sub- 
jects do our bounden duties, giving hearty thanks to God, 
and praying for the preservation of this godly order.. 
Let us all obey, even from the bottom of our hearts, all 
their godly proceedings, laws, statutes, proclamations, 
and injunctions, with all other godly orders. Let us con- 
sider the Scriptures of the Holy Ghost, which persuade 
and command us all obediently to be subject, first and 
ch icily to the king's majesty, supreme governor over all, 
and next to his honourable council, and to all other no- 
blemen, magistrates, and officers, which by God's good- 
ness be placed and ordered. For Almighty God is the 
only author and provider for this fore-named state and or- 
der, as it is written of God in the Book of the Proverbs, 

prov. vi5. Through me kings do reign, through me counsellors make 
just laws, through me do princes bear rule, and all judges 
of the earth execute judgment : I am loving to them that 
love me. Here let us mark well, and remember, that 
the high power and authority of kings, with their making 
of laws, judgments, and offices, are the ordinances, not of 
man, but of God ; and therefore is this word fthroughine J 
so many times repeated. Here is also well to be consi- 
dered and remembered, that this good order is appointed 
by God's wisdom, favour, and love, especially for them 
that love God ; and therefore he saith, I love them that 

wisd.v». love me. Also in the Book of Wisdom we may evidently 
learn, that a king's power, authority, and strength, Is a 
great benefit of God ; given of his great mercy, to the 
comfort of our great misery. For this we read there 
spoken to Kings, Hear, O ye kings, and understand ; learn 
ye that be judges of the ends of the earth; give ear ye 



of Obedience, 



89 



that rule the multitudes; for the power is given you of 
the Lord, and the strength from the Highest. Let us 
learn also here by the infallible and undeceivable Word of 
God, that kings, and other supreme and higher officers, 
are ordained of God, who is most high : and therefore 
they are heretaught diligently to apply and give themselves 
to knowledge and wisdom, necessary for the jordering of 
God's people to their governance committed, or whom to 
govern they are charged of God. And they be here also 
taught by Almighty God, that they should acknowledge 
themselves to have all their power and strength, not from 
Rome, but immediately of God most high. We read in 
the Book of Deuteronomy, that all punishment pertaineth 
to God, by this sentence, Vengeance is mine, and I will re- Deutxs 
ward. But this sentence we must understand to pertain 
also unto the magistrates which do exercise God's room 
in judgment, and punishing by good and godly laws here 
on earth. And the places of Scripture which seem to 
remove from among all Christian men judgment, punish- 
ment, or killing, ought to be understood, that no man (of 
his own private authority) may be judge over others, 
may punish, or may kill. But we must refer all judg- 
ment to God, to kings and rulers, judges under them, 
which be God's officers to execute justice; and by plain 
words of Scripture have their authority and use of the 
sword granted from God ; as we are taught by St. Paul, 
that dear and chosen Apostle of our Saviour Christ, whom 
we ought diligently to obey, even as we would obey our 
Saviour Christ, if he were present. Thus St. Paul writeth 
to the Romans, Let every soul submit himself unto the au- Rom.xiii. 
thority of the higher powers, for there is no power hut of 
God, The powers that he, be ordained of God, Whosoever 
therefore withstandeth thepoiver, withstandeth the ordinance 
of God : but they that resist, or are against it, shall receive to 
themselves damnation. For rulers are not fearful to them 
that do good, but to them that do evil. Wilt thou be with- 
out fear of the power 6 } Bo well then, and so shall thou be 
praised of the same ; for he is the minister of God for thy 
wealth. But, and if thou do thai which is evil, then fear; 
for he beareth not the sword for nought, for he is the 
minister of God, to take vengeance on him that doth evil. 
Wherefore ye must needs obey, not only for fear of vengeance, 
but also because of conscience ; and even for this cause pay 
ye tribute, for they are God's ministers, serving for the samn 
purpose. 

Here let us learn of St. Paul, t}ie chosen vessel of God, 
13 



The second Pari of the Sermon 



that all per sods having souls (he excepteth none, nor ex 
emptetb none, neither Priest, Apostle, nor Prophet, saith 
St. Chrysostom,) do owe of bounden duty, and even in 
conscience, obedience, submission, and subjection to the 
higher powers which be set in authority by God ; forasmuch 
as they be God's lieutenants, God's presidents, God's offi- 
cers, God's commissioners, God's judges, ordained of God 
himself, of whom only they have all their power, and all 
their authority, And the same St. Paul threateneth no 
less pain than everlasting damnation to all disobedient per- 
sons, to all resisters against this general and common au- 
thority, forasmuch as they resist not man, but God ; not 
man's device and invention, but God's wisdom, God's 
order, power, and authority. 



The second Fart of the Sermon of Obedience. 

FORASMUCH as God hath created and disposed all 
things in a comely order, we have been taught in the 
iirst Part of the Sermon, concerning good Order and Obe- 
dience ; that we ought also in all commonweals to observe 
and keep a due order, and to be obedient to the powers, 
their ordinances and laws ; and that all rulers are appointed 
of God, for a goodly order to be kept in the world : and 
also how the magistrates ought to learn how to rule and 
govern according to God's laws \ and that all subjects are 
bound to obey them as God's ministers, yea, although 
they be evil, not o^ly for fear, but also for conscience 
sake. And here, good people, let us all mark diligently, 
that it is not lawful for inferiors and subjects, in any case, 
to resist and stand against the superior powers : for St. 
Paul's w ords be plain, that whosoever withstandeth, shall 
get to themselves damnation; for whosoever withstandeth, 
withstandeth the ordinance of God. Our Saviour Christ 
himself, and his Apostles, received many and divers in- 
juries of the unfaithful and wicked men in authority : yet 
we never read that they, or any of them, caused any sedi- 
tion or rebellion against authority. We read oft, that they 
patiently suffered all troubles, vexations, slanders, pangs, 
and pains, and death itself, obediently, without tumult or 
resistance. They committed their cause to him that judg- 
eth righteously, and prayed for their enemies heartily ami 
earnestly. They knew that the authority of the powers 
was God's ordinance 5 and therefore, both in their word* 



of Obedience. 



94 



-and deeds, they taught ever obedience to it, and never 
taught nor did the contrary. Tlte wicked judge Pilate 
said to Christ, Knowest thounot, that I have power to cru- 
cify thee, and have power also to loose thee$ Jesus an- 
swered. Thou couldest have no poiver at all against me, ex- 
cept it were given thee from above. Whereby Christ (aught 
us plainly, that even the wicked rulers have their power 
and authority from God ; and therefore it is not lawful for 
their subjects to withstand them, although they abuse their 
power : much less then is it lawful for subjects to withstand 
their godly and Christian princes, which do not abuse their 
authority, but use the same to God's glory, and to the profit 
and commodity of God's people. The holy Apostle Peter 
commaudeth servants to be obedient to their masters, not lP «« r i> 
0?% if they be good and gentle, but also if they be evil and 
froward: affirming, that the vocation and calling of God's 
people is to be patient, and of the suffering side. And there 
he bringeth in the patience of our Saviour Christ, to per- 
suade obedience to governors, yea, although they be wicked 
and wrong-doers. But let us now hear St. Peter himself 
speak, for his words certify best our conscience : thus he 
uttereth them in his first Epistle ; Servants, obey your mas- 3 p t£r 
ters with fear, not only if they be good and gentle, but also 
if they befroward. For it is thank-worthy, if a man for 
conscience toward God endurelh grief, and suffer wrong 
midcserved .for what praise is it. when ye be beaten for your 
faults, if ye take it patiently °l But when yc do well, if you 
then suffer wrong, and take it patiently, then is there cause 
to have thank of God ; for hereunto verily were ye called 
for so did Christ suffer for us, leaving us an example, thai 
we should follow his steps. Ail these be the very words 
of St. Peter. Holy David also teacheth us a good lesson i Kings X vSi 
i n this behalf, who was many i I mes most cruelly and wrong* x x xx " 
fully persecuted of king Saul, and many times also put in 
jeopardy and danger of his life by king Saul and his people : 
yet he neither withstood, neither usedany force or violence 
against king Saul, his mortal and deadly enemy ; but did 
ever to his liege lord and master king Saul, most true, most 
diligent, and most faithful service. Insomuch, that when 
the Lord God had given king Saul into David's hands in his 
own cave, he would not hurt him, when he might, without 
all bodily peril, easily have slain him : no, he would not 
suffer any of his servants once to lay their hand upon king 
Saul, but prayed to God on this wise: Lord, keep me from 
doing that thing unto my master the Lord's anointed ; keep 
me that I lay not my hand upon him, seeing he is anointed 



i)2 



The second Part of the Sermon 



of the Lord : for as truly as the Lord liveth, (except the 
Lord smite him, or except his day come, or that he go 
down to war, and perish in battle,) the Lord be merciful 
unto me, that I lay not my hands upon the Lord's anointed. 
And that David might have killed his enemy king Saul, it 
is evidently proved in the first Book of the Kings, both by 
the cutting off the lap of Saul's garment, and also by plain 
confession of king Saul. Also another time, as is men- 
tioned in the same book, when the most unmerciful and 
most unkind king Saul did persecute poor David ; God 
did again give king Saul into David's hands, by casting of 
king Saul and his whole army into a dead sleep ; so that 
David and one Abisai with him came in the night into 
Saul's host, where Saul lay sleeping, and his spear stuck in 
the ground at his head. Then said Abisai unto David, God 
hath delivered thine enemy into thine hands at this time : now 
therefore let me smite him once with my spear to the earth, 
and I will not smile him again the second time; meaning 
thereby to have killed him with one stroke, and to have 
made him sure for ever. And David answered and said 
to Abisai, Destroy him not; for who can lay his hands on 
the Lord's anointed, and he guiltless 9 And David said fur- 
thermore, Jls sure as the Lord liveth, the Lord shall smite 
Mm, or his day shall come to die, or he shall descend, or go 
down into battle, and there perish: the Lord keep me from 
laying my hands upon the Lord's anointed. But take thou 
now the spear that is at his head, and the cruse of water, 
and let us go: and so he did. Here is evidently proved, 
that we may not withstand, aor in any wise hurt an anointed 
king, which is God's lieutenant, vicegerent, and highest 

An objection, minister in that country where he is king, But peradven- 
ture some here would say, that David in his own defence 
might have killed king Saul lawfully, and with a safe con- 

An answer, science. But holy David did know that he might in no 
wise withstand, hurt, or kill his sovereign lord and king : 
he did know that he was but king Saul's subject, though 
he were in great favour with God, and his enemy king Saul 
out of God's favour, Therefore though he were never so 
much provoked, yet he refused utterly to hurt the Lord's 
anointed. Me durst not, for offending God and his own 
conscience, (although he had occasion and opportunity) 
once lay his hands upon God's high officer the king, 
whom he did know to be a person reserved and kept (for 
his office sake) only to God's punishment and judgment: 

Psai ixKvii, therefore he prayeth so oft and so earnestly, that he lay 
not his hands upon the Lord's anointed. And by these two, 



of Obedience. 



9 3 



examples, holy David (being named jn Scripture a man 
after God's own heart) giveth a general rule and lesson to 
all subjects in the world, not to withstand their liege lord 
and king ; not to take a sword by their private authority 
against their king, God's anointed, who onlybeareth the 
sword by God's authority, for the maintenance of the good, 
and for the punishment of the evil; who only by God's law 
hath the use of the sword at his command, and also hath 
all power, jurisdiction, regiment, correction, and punish- 
ment, as supreme governor of all his realms and domi- 
nions, and that even by the authority of God, and by 
God's ordinances. Yet another notable story and doc- 
trine is in the second Book of the Kings, that maketh 
also for this purpose. "When an Amalekite, by king Saul's 2 Kings i, 
own consent and commandment, had killed king Saul, he 
went to David, supposing to have had great thanks for his 
message, that he had killed David's deadly enemy : and 
therefore he made great haste to tell to David the chance, 
bringing with him king Saul's crown that was upon his 
head, and his bracelet that was upon his arm, to persuade 
his tidings to be true. But godly David was so far from 
rejoicing at this news, that immediately and forthwith 
he rent his clothes off his back, he mourned and wept, 
and said to the messenger, How is it that thou wast not 
afraid to lay thy hands on the Lord's anointed to destroy 
him*} And by and by David made one of his servants to 
kill the messenger, saying, Thy blood be on thine otvn head, 
for thine own mouth hath testified and witnessed against thee, 
granting that thou hast slain the Lord's anointed. These 
examples being so manifest and evident, it is an intolera- 
ble ignorance, madness, and wickedness, for subjects to 
make any murmuring, rebellion, resistance, or withstand- 
ing, commotion, or insurrection against their most dear 
and most dread sovereign lord and king, ordained and ap- 
pointed of God's goodness for their commodity, peace, and 
quietness. Yet let us believe undoubtedly, good Chris- 
tian people, that w e may not obey kings, magistrates, or 
any other, (though they be our own fathers) if they w ould 
command us to do any thing contrary to God's command- 
ments. In such a case we ought to say with the Apostle, 
We must rather obey God than man. But nevertheless, in Acts™, 
that case we may not in any wise withstand violently, or 
rebel against rulers, or make any insurrection, sedition, or 
tumults, either by force of arms, or otherwise, against the 
anointed of the Lord, or any of his officers : but we must 
in such case patiently suffer all wrongs and injuries, re- 



9* The third Fart of the Setinon 

ferring the judgment of our cause only to God. Let us feat 
the terrible punishment of Almighty God against traitors 
and rebellious persons, by the example of Korah, Dathan r 
and Abiram, who repined and grudged against God's ma- 
gistrates and officers, and therefore the earth opened, and 
swallowed them up aline. Others, for their wicked mur- 
muring and rebellion, were by a sudden fire, sent of God, 
utterly consumed ; others, for their froward behaviour to 
their rulers and governors, God's ministers, were suddenly 
stricken with a foul leprosy ; others were stinged to death, 
with wonderful strange fiery serpents ; others were sore 
plagued, so that there were killed in one day the number 
of fourteen thousand and seven hundred, for rebellion 
against them whom God had appointed to be in authority. 
9 Kings xriii. Absalom also, rebelling against his father king David, 
was punished with a strange and notable death. 



The third Part of the Sermon of Obedience. 

YE have heard before, in this Sermon of good Order 
and Obedience, manifestly proved both by the Scrip- 
tures and examples, that all subjects are bound to obey 
their magistrates, and for no cause to resist, or withstand, 
or rebel, or make any sedition against them, yea, although 
they be wicked men. And let no man think that he can 
escape unpunished that committeth treason, conspiracy, 
or rebellion against his sovereign lord the king, though 
lie commit the same never so secretly, either in thought, 
word, or deed, never so privily, in his privy chamber by 
himself, or openly communicating and consulting with 
others. For treason will not be hid, treason will out at 
the length ; God will have that most detestable vice both 
opened and punished, for that it is so directly against his 
ordinance, and against his high principal judge and anoint- 
ed on earth. The violence and injury that is committed 
against authority is committed against God, the common- 
weal, and the whole realm, which God will have known, 
and condignly or worthily punished one way or other ; for 
it is notably written of the Wise Man in Scripture, in the 
FxcT«. x." Book called Ecclesiastes : Wish the king no evil in thy 
thought, nor speak no hurt of him in thy privy chamber: for 
the bird of the air shall betray thy voice, and with her fea- 
thers shall bewray thy words. These lessons and examples 
are written for our learning ; therefore let us all fear the 



of Obedience* 



most detestable vice of rebellion ; ever knowing and remem- 
bering, that he that resistethor withstandeth common au- 
thority, resisteth or withstandeth God and his ordinance^ 
as it may be proved by many other places of holy Scripture. 
And here let us take heed, that we understand not these or 
such other like places (which so straitly command obedi- 
ence to superiors, and so straitly punished rebellion and 
disobedience to the same) to be meant in any condition of 
the pretenced or coloured power of the Bishop of Rome. 
For truly the Scripture of God alloweth no such usurped 
power, full of enormities, abusions, and blasphemies : but 
the true meaning of these and such places be to extol and 
seth forth God's true ordinance, and the authority of God's 
anointed kings, and of their officers appointed under them- 
And concerning the usurped power of the Bishop of Rome, 
which he most wrongfully challengeth as the successor of 
Christ and Peter; we may easily perceive how false, feign- 
ed, and forged it is, not only in that it hath no sufficient 
ground in holy Scripture, but also by the fruits and doc- 
trine thereof. For our Saviour Christ and St. Peter teach 
most earnestly and agreeably obedience to kings, as to the 
chief and supreme rulers in this world, next under God : 
but the Bishop of Rome teacheth, that they that are under 
him are free from all burdens and charges of the com- 
monwealth, and obedience toward their prince, most 
clearly against Christ's doctrine and St. Peter's. He ought 
therefore rather to be called Antichrist, and the successor 
ef the Scribes and Pharisees, than Christ's vicar, or St. 
Peter's successor ; seeing that not only in this point, but 
also in other weighty matters of Christian religion, in 
matters of remission and forgiveness of sins, and of sal- 
vation, he teacheth so directly against both St. Peter, and 
against our Saviour Christ, who not only taught obedience 
to kings, but also practised obedience in their conversa- 
tion and living : for we read that they both paid tribute to 
the king: and also we read, that the holy Virgin Mary, Mattxufc. 
mother to our Saviour Christ, and Joseph, who was taken 
for his father, at the Emperor's commandment, went to the Luke n. 
city of David, named Bethlehem, to be taxed among other, 
and to declare their obedience to the magistrates, for God's 
ordinances sake. And here let us not forget the blessed 
Virgin Mary's obedience : for although she was highly in 
God's favour, and Christ's natural mother, and was also 
great with child at the same time, and so nigh her travail, 
that she was delivered in her journey, yet she gladly, with - 
out any excuse or grudging (for conscience sake) did take 



96 



The third Part of the Sermon 



that cold and foul winter journey, being in the mean sea= 
son so poor that she lay in a stable, and there she was de- 
livered of Christ. And according to the same, lo, how St, 
Peter agreeth, writing by express words in his first Epistle : 

i Peter ii. Submit yourselves, and be subject, saith he, unto kings, as 
unto the chief heads, and unto rulers, as unto them that are 
sent of Mm for the punishment of evil doers, and for the 
praise of them that do well; for so is the will of God. I 
need not to expound these words, they be so plain of them- 
selves. St. Peter doth not say, Submit yourselves uuto me 
as supreme head of the Church : neither saith he, Submit 
yourselves from time to time to my successors in Rome : 
but he saith, Submit yourselves unto your king, your su- 
preme head, and unto those that he appointeth in autho- 
rity under him ; for that you shall so show your obedience, 
it is the will of God, God wills that you be in subjection to 
your head and king. This is God's ordinance, God's com- 
mandment, find God's holy will, that the whole body of 
every realm, and all the members and parts of the same, 
shall be subject to their head, their king, and that (as St. 

Rom. e iii! Peter writeth) for the Lord's sake; and (as St. Paul 

Matuxsii. writeth) for conscience sake, and not for fear only. Thus 
we learn by the word of God to yield to our king what is 
due to our king; that is, honour, obedience, payments of 

Rom.xiii. due taxes, customs, tributes, subsidies, love, and fear. 

Thus we know partly our bounden duties to common au- 
thority ; now let us learn to accomplish the same. And 
let us most instantly and heartily pray to God, the only 
author of all authority, for all them that be in authority, 
according as St. Paul willeth, writing thus to Timothy in 

i Tim.iL his first Epistle : I exhort therefore, that, above all things, 
prayers, supplications, intercessions, and giving of thanks 
be done for all men; for kings, and for all that be in au- 
thority, thai ice may live a quiet and peaceable life, with 
all godliness and honesty : for that is good and accept- 
able, or allowable in the sight of God our Saviour. Here 
St. Paul maketh an earnest and an especial exhortation, 
concerning giving of thanks and prayer for kings and ru- 
lers, saying, Move all things, as he might say, in any wise 
principally and chiefly, let prayer be made for kings. Let 
us heartily thank God for his great and excellent benefit 
and providence concerning the state of kings. Let us 
pray for them, that they may have God's favour, and 
God's protection. Let us pray that they may ever in all 
things have God before their eyes. Let us pray that they 
may have wisdom, strength, justice, clemency, and zeal 



of Obedience* 



to God's glory, to God's verity, to Christian souls, and to 
the commonwealth. Let us pray that they may rightly 
use their sword and authority, for the maintenance and 
defence of the catholic faith contained in holy Scripture,, 
and of their good and honest subjects, for the fear and 
punishment of the evil and vicious people. Let us pray 
that they may most faithfully follow the kings and cap- 
tains in the Bible, David, Ezekias, Josias, and Moses, 
with such other. And let us pray for ourselves, that we 
may live godlily in holy and Christian conversation ; so 
shall we have God on our side, and then let us not fear 
what man can do against us : so we shall live in true obe- 
dience, both to our most merciful King in heaven, and to 
our most Christian King on earth: so shall we please 
God, and have the exceeding benefit, peace of conscience, 
rest and quietness here in this world ; and after this life 
we shall enjoy a better life, rest, peace, and the everlast- 
ing bliss of heaven ; which he grant us all, that was obe- 
dient for us all, even to the death of the cross, Jesus 
Christ : to whom, with the Father, and the Holy Ghost, 
be all honour and glory, both now and ever. Jimm, 



SERMON 



Whoredom and Uncleamusf* 



A LTHOUGH there want not, good Christian people? 
X\ great swarms of vices worthy to be rebuked, (unto 
such decay is true godliness and virtuous living now come :} 
yet above other vices, the outrageous seas of adultery, (or 
breaking of wedlock) whoredom, fornication, and unclean- 
ness, have not only burst in, but also overflowed almost 
the whole world, unto the great dishonour of God, the 
exceeding infamy of the name of Christ, the notable decay 
of true religion, and the utter destruction of the public 
wealth; and that so abundantly, that, through the cus- 
tomable use thereof, this vice is grown unto such an height, 
that in a manner among many it is counted no sin at all, 
but rather a pastime, a dalliance, and but a touch of youth : 
not rebuked, but winked at ; not punished, but laughed 
at- Wherefore it is necessary at this present to treat of 
the sin of whoredom and fornication, declaring unto you 
the greatness of this sin, and how odious, hateful, and 
2sod.su abominable it is, and hath alway been reputed before God 
and all good men, and how grievously it hath been pu- 
nished both by the law of God, and the laws of divers 
princes. Again, to show you certain remedies, whereby 
ye may (through the grace of God) eschew this most de= 
testable sin of whoredom and fornication, and lead your 
lives in all honesty and cleanness, and that ye may per- 
ceive that fornication and whoredom are (in the sight of 
God) most abominable sins, ye shall call to remembrance 
this commandment of God, Thou shalt not commit adul- 
tery : by the which word adultery, although it be pro- 



T The first Part of the Sermon of Whoredom. m 

periy understood of the unlawful eommixtion or joining 
together of a married man with any woman beside his 
wife, or of a wife with any man beside her husband ; yet 
thereby is signified also all unlawful use of those parts 
which be ordained for generation. And this one com- 
mandment (forbidding adultery) doth sufficiently paint 
and set out before our eyes the greatness of this sin of 
whoredom, and manifestly declareth how greatly it ought 
to be abhorred of all honest and faithful persons. And that 
none of us all shall think himself excepted from this com- 
mandment, whether he be old or young, married or un- 
married, man or woman, hear what God the Father saith 
by his most excellent Prophet Moses ; There shall be 
tvhore among the daughters of Israel, nor no whoremonger 
among the sons of Israel, 

Here is whoredom, fornication, and all other unclean- 
ness forbidden to all kinds of people, all degress, and all 
ages without exception. And that we shall not doubt, 
but that this precept or commandment pertaineth to us 
indeed, hear what Christ (the perfect teacher of all truth) 
saith in the New Testament : Ye have heard, saith Christ, Matt,*. 
that it was said to them of old time 9 Thou shalt not com- 
mit adultery : but I say unto you 9 lYhosoever seeth a xvoman, 
to have his lust of her, hath committed adultery with her 
already in his heart. Here our Saviour Christ doth not 
only confirm and establish the law against adultery, given 
in the Old Testament of God the Father by his servant 
Moses, and make it of full strength, continually to re- 
main among the professors of his name in the new law : 
but he also (condemning the gross interpretation of the 
Scribes and Pharisees, which taught that the aforesaid 
commandment only required to abstain from the outward 
adultery, and not from the filthy desires and impure lusts) 
teacheth us an exact and full perfection of purity and clean- 
ness of life, both to keep our bodies undefiled, and our 
hearts pure and free from all evil thoughts, carnal desires, 
and fleshly consents. How can we then be free from this 
commandment, where so great charge is laid upon us 2 
May a servant do what he will in any thing, having com- 
mandment of his master to the contrary ? Is not Christ 
our master ? Are not we his servants ? How then may we 
neglect our master's will and pleasure, and follow our 
own will and fantasy ? Ye are my friends, saith Christ, if ia\m %r 
you keep those things that I command you. 

Now hath Christ our master commanded us, that we 
should forsake all uncleanness and filthiness both in body 



100 The first Part of the Sermon 

and spirit ; this therefore must we do, if we look to please 
Matt. xv. God. In the Gospel of St. Matthew we read, that the 
Scribes and Pharisees were grievously offended with Christ? 
because his disciples did not keep the traditions of the 
forefathers, for they washed not their hands when they 
went to dinner or supper. And, among other things, Christ 
answered and said, Hear and understand ; Not that thing 
which entereth into the month defileth the man, hut that 
which cometh out of the mouth defileth the man. For those 
things which proceed out of the mouth come forth from 
Matt, x T . the heart, and they defile the man. For out of the heart 
proceed evil thoughts, murders, breaking of wedlock, whore- 
dom, thefts 9 false witness, blasphemies : these are the things 
which defile a man. Here may we see, that not only mur- 
der, theft? false witness, and blasphemy defile men, but also 
evil thoughts, breaking of wedlock, fornication, and whore- 
dom. Who is now of so little wit, that he will esteem 
whoredom and fornication to be things of small importance? 
and of no weight before God? Christ (who is the truth? 
Mak vii. and cannot lie) saith, that evil thoughts, breaking of wedlock? 

whoredom, and fornication defile a man; that is to say, 
corrupt both the body and soul of man, and make them of 
Titus i, the temples of the Holy Ghost, the filthy dunghill, or dungeon 
of all unclean spirits; of the house of God, the dwelling- 
place of Satan. 

Again? in the Gospel of St. John, when the woman 
taken in adultery was brought unto Christ, said not he 
John viii. unto her, Go thy way. and sin no more ? Both not he here 
Hora.vL call whoredom sin? And what is the reward of sin, but 
everlasting death °l If whoredom be sin, then it is not law- 
uohniii. ful for us to commit it ; for St. John saith, He that com- 
John viii. milteth sin is of the IJeviL And our Saviour saith, Every 
one that committeth sin is the servant of sin. If whoredom 
had not been sin? surely St. John Baptist would never have 
rebuked King Herod for taking his brother's wife : but 
Mark vi. he told him plainly? that it was not lawful for him to take 
his brothei* 9 s wife. He winked not at the whoredom of 
Herod, although he were a king of power ; but boldly 
reproved him for his wicked and abominable living, al- 
though for the same he lost his head. But he would ra- 
ther suffer death (than see God so dishonoured, by the 
breaking of his holy precept and commandment) than to 
suffer whoredom to be unrebuked, even in a king. If 
whoredom had been but a pastime, a dalliance, and not to 
be passed of, (as many count it now-a-days) truly John 
been more than twice mad? if he would have had the 



of Wlwredom. 



101 



displeasure of a king, if he would have been east in prison, 
and lost his head for a trifle. But John knew right well 
how filthy, and stinking, and abominable the sin of whore- 
dom is in the sight of God ; therefore would not 'he leave 
it unrebuked, no not in a king. If whoredom be not 
lawful in a king, neither is it lawful in a subject. If 
whoredom be not lawful in a public or common officer, 
neither is it lawful in a private person. If it be not law- 
ful neither in king nor subject, neither in common officer 
nor private person, truly then it is lawful in no man nor 
woman, of whotsoever degree or age they be. Further- 
more, in the Acts of the Apostles we read, that when the 
Apostles and Elders, with the whole congregation, were 
gathered together to pacify the hearts of the faithful 
dwelling at Antioch, (which were disquieted through the 
false doctrine of certain Jewish preachers) they sent word 
to the brethren, that it seemed good to the Holy Ghosl 9 and mux?. 
to them, to charge them with no more than with necessary 
things : among others, they willed them to abstain from 
idolatry and fornication, from which, said they, if you 
keep your selves, ye shall do well. Note here, how these 
holy and blessed fathers of Christ's church would charge 
the congregation with no more things than were necessary. 
Mark also, how, among those things, from the which 
they commanded the brethren of Antioch to abstain, for- 
nication and whoredom are numbered. It is therefore 
necessary, by the determination and consent of the Holy 
Ghost, and the Apostles and Elders, with the whole con- 
gregation, that as from idolatry and superstition? so 
likewise we must abstain from fornication and whoredom. 
It is necessary unto salvation to abstain from idolatry ; so 
it is to abstain from whoredom. Is there any nigher way 
to lead unto damnation, than to be an idolater ? No : even 
so, neither is there any nearer way to damnation, than to 
be a fornicator and a whoremonger. Now where are 
those people, which so lightly esteem breaking of wed- 
lock, whoredom, fornication, and adultery ? It is neces- 
sary, saith the Holy Ghost, the blessed Apostles, the 
Elders, with the whole congregation of Christ, — it is 
necessary to salvation, say they, to abstain from whore- 
dom. If it be necessary unto salvation, then woe be to 
them which, neglecting their salvation, give their minds 
to so filthy and stinking a sin, to so wicked vice, and 
§tte}i detestable abomination, 



102 



The second Fart of the Sermon 



The second Part of the Sermon against Adultery* 

YOU have been taught in the first Part of this Sermon 
against Adultery, how that vice at this day reigneth 
most above all other vices, and what is meant by this 
word adultery, and how holy Scripture dissuadeth or dis- 
eounselleth from doing that filthy sin ; and finally, what 
corruption cometh to man's soul through the sin of adul- 
tery. Now to proceed further, let us hear what the 
blessed Apostle St. Paul saith to this matter ; writing to 
Roaa.xiii the Romans he hath these Avords ; Let us cast away the 
works of darkness , and put on the armour of light. Let us 
walk honestly, as it were in the day time; not in eating and 
drinking, neither in chambering and wantonness, neither in 
strife and envying: but put ye on the Lord Jesus Christ, and 
make not provision for thejlesh, tofulfll the lusts of it. Here 
the holy Apostle exhorteth us to cast away the works of 
darkness, which, among other, he calleth gluttonous eat- 
ing, drinking, chambering, and wantonness; which are 
all ministers unto that vice, and preparations to induce 
and bring in the filthy sin of the flesh. He calleth them 
the deeds and works of darkness ; not only because they 
johnis. are customably in darkness, or in the night-time, (for every 
one that doth evil hateth the light, neither cometh he to the 
light, lest his ivorks should be reproved, J but that they lead 
Matt.xxv. ^ e right wa y unto that utter darkness, where weeping and 
gnashing of teeth shall be. And he saith in another place 
Rom. Yin. of the same Epistle, They that are in the flesh cannot please 
God. We are debtors, not to the flesh, that we should live 
after the flesh; for if ye live after the flesh, ye shall die, 
icor.yi. Again he saith, Flee from whoredo7ii ; for every sin that 
a man committeth is without his body : but whosoever com- 
mitteth whoredom, sinneth against his own body. Bo ye 
not know, that your members are the temples of the Holy 
Ghost which is in you, whom also ye have of God, and ye 
are not your own? For ye are dearly bought : Glorify 
God in your bodies, &c. And a little before he saith, Bo 
ye not know, that your bodies are the members of Christ $ 
Shall I then take the members of Christ, and make them 
the members of a whore? God forbid. Bo ye not know, 
that he which cleaveth to a whore is made one body with 
her ? There shall be two in one flesh, saith he : but he 
that cleaveth to the Lord is one spirit. What godly words 
doth the blessed Apostle St. Paul bring forth here to 
dissuade and discounsel us from whoredom and all un = 



against Adultery. 



103 



cleanness ! Four members, saith he, are the temples of the 
Holy Ghost, which whosoever doth dejile, God will destroy 
him, as saith St. Paul. If we be the temple of the Holy 
Ghost, how unfitting then is it to drive that holy Spirit 
from us through whoredom, and in his place to set the 
wicked spirits of uncleanness and fornication, and to be 
joined and do service to them ? Ye are dearly bought, saith 1 Peter L 
he ; therefore glorify God in your bodies, Christ, that inno- 
cent Lamb of God, hath bought us from the servitude of 
the Devil, not with corruptible gold and silver, but with 
his most precious and dear heart-blood. To what intent ? 
That we should fall again into our old uncleanness and Isaiab XSJ 
abominable living? Nay verily; but that we should serve Lukei - 
Mm all the days of out life in holiness and righteousness ; 
that we should glorify him in our bodies, by purity and 
cleanness of life. He deelareth also, that our bodies are 
the members of Christ: how unseemly a thing is it then to 
cease to be incorporate or embodied and made one with 
Christ, and through whoredom to be enjoined and made 
all one with a whore ? What greater dishonour or injury- 
can we do to Christ, than to take away from him the mem- 
bers of his body, and to join them to whores, devils, and 
wicked spirits ? And what more dishonour can we do to 
ourselves, than through uncleanness to loose so excellent a 
dignity and freedom, and to become bond-slaves and mise- 
rable captives to the spirits of darkness ? Let us therefore 
consider, first the glory of Christ, then our estate, our 
dignity, and freedom, wherein God hath set us, by giving 
us his holy Spirit ; and let us valiantly defend the same 
against Satan, and all his crafty assaults, that Christ may 
be honoured, and that we lose not our liberty or freedom, 
but still remain in one spirit with him. 

Moreover, in his Epistle to the Ephesians, the blessed E phe* T , 
Apostle willeth us to be so pure and free from adultery, 
fornication, and all uncleanness, that we not once name them 
among us, ( as it becometh saints j norjilihiness, nor fool- 
ish talking, nor jesting, which are not comely, but rather 
giving of thanks. For this ye know, saith he, that icoisvi 
no whoremonger, neither unclean person, or covetous per- 
son, which is an idolater, hath any inheritance in the king- 
dom of Christ and of God, And that we should remem- 
ber to be holy, pure, and free from all uncleanness, the holy 
Apostle calleth us saints, because we are sanctified and 
made holy by the blood of Christ, through the Holy Ghost, 

Now if we be saints, what have we to do with the man- 
ners of the Heathen ? St, Peter saith; Jis he ivhieh called 1 Pet «^ 



The second Part of the Sertndn 



you is holy, even so be ye holy also in your conversation > 
because it is written, Be ye holy, for I am holy. Hitherto 
have \ve heard how grievous a sin fornication and whore- 
dom is, and how greatly God doth abhor it throughout the 
whole Scripture : how can it any otherwise be than a sin of 
most abomination, seeing it may not once be named among 
the Christians, much less may it in any point be committed. 
And surely, if we would weigh the greatness of this sin? 
and consider it in the right kind, we should find the sin of 
whoredom to be that most filthy lake, foul puddle, and 
stinking sink, whereunto all kinds of sins and evils flow, 
where also they have their resting-place and abiding. 

For hath not the adulterer a pride in his whoredom ? 
As the Wise Man saith, They are glad when they have done 
evil, and rejoice in things that are stark naught. Is not 
the adulterer also idle, and delighteth in no godly exercise, 
but only in that his most filthy and beastly pleasure ? Is 
not his mind plucked and utterly drawn away from all 
virtuous studies, and fruitful labours, and only given to 
carnal and fleshly imagination? Doth not the whore- 
monger give his mind to gluttony, that he may be the more 
apt to serve his lusts and carnal pleasures? Doth not the 
adulterer give his mind to covetousness, and to polling and 
pilling of others, that he may be the more able to main- 
tain his harlots and whores, and to continue in his filthy 
and unlawful love ? Swelleth he not also with envy against 
others, fearing that his prey should be allured and taken 
away from him ? Again, is he not ireful, and replenished 
with wrath and displeasure, even against his best beloved, 
if at any time his beastly and devilish request be letted ? 
What sin or kind of sin is it, that is not joined with forni- 
cation and whoredom ? It is a monster of many heads ; it 
receiveth all kinds of vices, and refuseth all kinds of vir- 
tues. If one several sin bringeth damnation, what is to 
be thought of that sin which is accompanied with all evils, 
and hath waiting on it whatsoever is hateful to God, dam- 
nable to man, and pleasant to Satan ? 

Great is the damnation that hangeth over the heads of 
fornicators and adulterers. What shall I speak of other 
incommodities, which issue and flow out of this stinking 
puddle of whoredom ? Is not that treasure, which before 
all other is most regarded of honest persons, the good fame 
and name of man and woman, lost through whoredom ? 
What patrimony or livelihood, what substance, what goods, 
what riches, doth whoredom shortly consume and bring 
to nought? What valiantness and strength is many times 



against Adultery. 



105 



made weak, and destroyed with whoredom ? "What wit is 
so fine, that is not besotted and defaced through whore- 
dom ? What beauty (although it were never so excellent) 
is not disfigured through whoredom ? Is not whoredom 
an enemy to the pleasant flower of youth, and bringeth it 
not gray hairs and old age before the time ? What gift of 
nature (although it were never so precious) is not cor- 
rupted with whoredom ? Come not many foul and most 
loathsome diseases of whoredom ? From whence come so 
many bastards and misbegotten children, to the high dis- 
pleasure of God, and dishonour of holy wedlock, but of 
whoredom ? How many consume all their substance and 
goods, and at the last fall into such extreme poverty, that 
afterward^they steal, and so are hanged through whoredom ? 
"What contention and manslaughter cometh of whoredom ? 
How many maidens be deflowered, how many wives cor- 
rupted, how many widows defiled through whoredom ? 
How much is the public and commonweal impoverished 
and troubled through whoredom? How much is God's 
word contemned and depraved through whoredom and 
whoremongers ? Of this vice cometh a great part of the 
divorces, which now-a-days be so commonly accustomed 
and used by men's private authority, to the great displea- 
sure of God, and the breach of the most holy knot and 
bond of matrimony. For w hen this most detestable sin is 
once crept into the breast of the adulterer, so that he is 
entangled with unlawful and unchaste love, straightways 
his true and lawful wife is despised, her presence is ab- 
horred, her company stinketh and is loathsome, whatso- 
ever she doth is dispraised: there is no quietness in the 
house so long as she is in his sight ; therefore, to make 
short work, she must away, for her husband can brook her 
no longer. Thus, through whoredom, is the honest and 
harmless wife put away, and an harlot received in her 
stead : and in like sort, it happeneth many tioies in the 
wife towards her husband. O abomination I Christ our 
Saviour, very God and man, coming to restore the iaw of 
his heavenly Father unto the right sense, understanding, 
and meaning, among other things, reformed the abuse of 
this law of God. For whereas the Jews used a long suf- 
ferance, by custom, to put away their wives at their plea- 
sure, for every cause, Christ, correcting the evil custom, 
did teach, that if any man put away his wife, and marrieth Matt, . 
another, for any cause, except only for adultery, (which (hen 
was death by the law) lie was an adulterer, and forced also 
his wife, so divorced, to commit adultery* if she were joined 

15 



105 



The third Part of the Senn&ri 



to any other man, and the man also, so joined with hery 
to commit adultery. 

In what case then are these adulterers, which for the 
love of an whore put away their true and lawful wife, 
against all law, right reason, and conscience? O how dam - 
nable is the state wherein they stand ! Swift destruction 
shall full on them, if they repent not, and amend not : for 
God will not suffer holy wedlock thus to be dishonoured, 
hated, and despised. He will once punish this fleshly and 
licentious manner of living, and cause that this holy ordi- 
nance shall be had in reverence and honour. For surely 
wedlock, as the Apostle saith, is honourable among all men? 
and the bed undeJUed: but whoremongers and fornicators 
God will judge, that is to say, punish and condemn. But 
to what purpose is this labour taken to describe and set 
forth the greatness of the sin of whoredom, and the dis- 
commodities that issue and flow out of it, seeing that 
breath and tongue shall sooner fail any man, than he shall 
or may be able to set it out according to the abomination 
and heinousness thereof? Notwithstanding this is spoken 
to the intent that all men should flee whoredom, and live 
in the fear of God. God grant that it may not be spoken 
in vain. 



The third Pari of ihe Sermon against Adultery* 

IN the second Part of this Sermon against Adultery 
that was last read, you have learned how earnestly the 
Scripture warneth us to avoid the sin of adultery, and to 
embrace cleanness of life; and that through adultery we 
fall into all kinds of sin, and are made bond-slaves to the 
Devil ; through cleanness of life we are made members of 
Christ ; and finally, how far adultery bringeth a man from 
all goodness, and driveth him headlong into all viees> mis- 
chief, and misery. Now will I declare unto you in or- 
der, with what grievous punishments God in times past 
plagued adultery, and how certain worldly princes also did 
punish it, that ye may perceive that whoredom and forni- 
cation be sins no less detestable in the sight of God and 
all good men, than I have hitherto uttered. In the first 
Book of Moses we read, that when manldnd began to be 
multiplied upon the earth, the men and women gave their 
minds so greatly to fleshly delight and filthy pleasure, thai 
they Ihed without all fear of God, God, seeing this their 



against Mullery. 



beastly and abominable living, and perceiving that they 
amended not, but rather increased daily more and more in 
their sinful and unclean manners, repented that he had 
ever made man : and, to show how greatly he abhorreth 
adultery, whoredom, fornication, and all uncleanncss, he 
made all the fountains of the deep earth to burst out, and 
the sluices of heaven to be opened, so that the rain came 
down upon the earth by the space of forty days and i\wty 
nights, and by this means destroyed the whole world, and 
all mankind, eight persons only excepted; that is to say, 
Noah, the preacher of righteousness, as St. Peter ealteth 
him, and his wife, his three sons and their wives. O what 
a grievous plague did God cast here upon all living crea- 
tures for the sin of whoredom ! For the which God took 
vengeance, not only of man, but of all beasts, fowls, and 
all living creatures. Manslaughter was com m it ted before $ Gen. w. 
yet was not the world destroyed for that : but for whore- 
dom all the world (few only excepted) was overflowed 
with waters, and so perished. An example worthy to be 
remembered, that ye may learn to fear God. 

We read again, that for the filthy sin of uneleanness,, 
Sodom and Gomorrah, and the other cities nigh unto 
them, were destroyed by fire and brimstone from heaven, so Gsn - sh 
that there was neither man, woman, child, nor beast, nor 
yet any thing that grew upon the earth there, left unde- 
stroyed. Whose heart trembleth not at the hearing of 
this history ? Who is so drowned in whoredom and un= 
cleanness, that will not now for ever after leave this abo- 
minable living, seeing that God so grievously punisheth 
uneleanness, to rain fire and brimstone from heaven, to 
destroy whole cities, to kill man, woman, and child, and 
all other living creatures there abiding, to consume with 
fire all that ever grew ? What can be more manifest to- 
kens of God's wrath and vengeance against uucleanness 
and impurity of life ? Mark this history, good people, and 
fear the vengeance of God. Do you not read also, that 
God did smite Pharaoh and Ids house ivith great plagues, Gen.*;;, 
because that he ungodlily desired Sarah, the wife of Abra- 
ham ? Likewise we read of Abimelech, king of Gerar, a]U Gen. xx, 
though he touched her not by carnal know ledge. These 
plagues and punishments did God cast upon filthy and un- 
clean persons, before the Law was given, (the Law of nature 
only reigning in the hearts of men) to declare how great 
love he had to matrimony and wedlock ; and again, how 
much he abhor reth adultery, fornication, and all unclean- 
jiess, And when the law that forbade whoredom was 



108 



The third Part of the Sermon 



given by Moses to the Jews, did not God command that 
the breakers thereof should be put to death? The words 
of the Law be these ; Whoso commilteth adultery with any 
man's wtfe 9 shall die the death, both Ihe man and the woman, 
because he hath broken wedlock with his neighbour's wife. 
In the Law also it was commanded, that a damsel and a 
man taken together in whoredom, should be both stoned to 
Num. m. death. In another place we also read, tbat God commanded 
Moses to take all the head rulers and princes of the people, 
and to hang them upon gibbets openly, that every man might 
see them, because they either committed, or did not punish 
■whoredom. Again., did not God send such a plague 
among the people for fornication and uncleanness, that 
there died in one day three and twenty thousand ? I pass 
over, for lack of time, many other histories of the Holy 
Bible, which declare the grievous vengeance and heavy 
displeasure of God against whoremongers and adulterers. 
Certes, this extreme punishment appointed of God showeth 
evidently how greatly God hateth whoredom. And let us 
not doubt, but that God at this present abhorreth all man- 
ner of uncleanuess, no less than he did in the old Law, and 
will undoubtedly punish it, both in this world and in the 
psaLT. -world to come. For he is a God. that can abide no wick- 
edness ; therefore ought it to be eschewed of all that ten- 
der the glory of God, and the salvation of their own souls, 
i cor, & St. Paul saith, All these things are written for our exam- 

ple* and to teach us the fear of God, and the obedience to 
his holy Law. For if God spared not the natural branches, 
neither will he spare us that be but grafts, if we commit the 
like offence. If God destroyed many thousands of people, 
many cities, yea, the whole world, for whoredom ; let us 
not flatter ourselves, and think we shall escape free and 
without punishment. For he hath promised in his holy- 
Law, to send most grievous plagues upon them that trans- 
gress or break his holy commandments. Thus have we 
heard how God punisheth the sin of adultery : let us now 
hear certain laws, which the civil magistrates devised in 
their countries for the punishment thereof, that we may 
learn how uncleanuess hath ever been detested in all well- 
ordered cities and commonwealths, and among all honest 
La^ aevis, persons. The law among the Leprians was this, that 
S,ment ht pl cf when any were taken in adultery, they were bound and 
whoredom. carried three days through the city, and afterwards, as long 
as they lived, they were despised, and with shame and con- 
fusion counted as persons void of all honesty. Among the 
Loerensians, the adulterers had both their eyes thrust out. 



against Adultery. 



109 



The Romans in times past punished whoredom, sometime 
by fire, sometime by sword. If any man among the 
Egyptians had been taken in adultery, the law was, that 
he should openly, in the presence of all the people, be 
scourged naked with whips, unto the number of a thou- 
sand stripes : the woman that was taken with him had her 
nose cut off, whereby she was known ever after to be a 
whore, and therefore to be abhorred of all men. Among 
the Arabians, they that were taken in adultery had their 
heads stricken from their bodies. The Athenians pun- 
ished whoredom with death in like manner. So like- 
wise did the barbarous Tartarians. Among the Turks even 
at this day, they that be taken in adultery, both man and 
w oman, are stoned straightway to death, without mercy. 
Thus we see what godly acts were devised, in times past, 
of the high powers, for the putting away of whoredom, 
and for the maintaining of holy matrimony or wedlock, 
and pure conversation : and the authors of these acts were 
no Christians, but the Heathen : yet were they so inflamed 
w ith the love of honesty and pureness of life, that for the 
maintenance and conservation or keeping up of that, they 
made godly statutes, suffering neither fornication or adul- 
tery to reign in their realms unpunished. Christ said to 
the people, The Ninevites shall rise at the judgment with Matt. xn. 
this nation, (meaning the unfaithful Jews) and shall con- 
demn them .-for they repented at the preaching of Jonas : hut 
hehold, saith he, a greater than Jonas is here, (meaning him- 
self) and yet they repent not. Shall not, think you, like- 
wise the Locrensians, Arabians, Athenians, with such 
other, rise up in the judgment and condemn us, foras- 
much as they ceased from their whoredom at the com- 
mandment of man ; and w e have the law and manifest pre- 
cepts and commandments of God, and yet forsake w e not 
our filthy conversation ? Truly, truly, it shall be easier at 
the day of judgment to these Heathens than to us, except 
we repent and amend. For though death of body seemeth 
to us a grievous punishment in this world for whoredom; 
yet is that pain nothing in comparison of the grievous tor- 
ments which adulterers, fornicators, and all unclean per- 
sons shall suffer after this life : for all such shall be ex- 
cluded and shut out of the kingdom of heaven, as St. 
Paul saith, Be not deceived : for neither whoremongers, nor \ S %^* L 
worshippers of images, nor adulterers, nor effeminate per- E P h.v. 
sons, nor sodomites, nor thieves, nor covetous persons, nor 
drunkards, nor cursed speakers, nor revilers, shall inlierilthe 
kingdom of God. And St. John, in his Revelation, saith, A r°— v. 



110 



The thrid Part of the Sermon 



That whoremongers shall have their \iart with murderers? 
sorcerers, enchanters, liars, idolaters, and such other, in the 
lake which burnetii with fire a nd brimstone, which is the se- 
cond death. The punishment of the body, although it be 
death, hath an end ; but the punishment of the soul, which 
St. John ealleth the second death, is everlasting'; there shall 
Matt. xiii. be fire and brimstone, there shall be weeping and gnashing 
Mark «. of teeth ; the worm that there shall gnaw the conscience of the 
damned, shall never die. O ! whose heart distilletb not 
even drops of blood, to hear and consider these things ? if 
we tremble and shake at the hearing and naming of these 
pains, O what shall they do that feel them, that shall suffer 
them, yea, and ever shall suffer, worlds without end ! God 
have mercy upon us. Who is now so drowned in sin and 
past all godliness, that he will set more by filthy and stink- 
ing pleasure, which soon passeth away, than by the loss of 
everlasting glory ? Again, who will so give himself to the 
lusts of the flesh, that he feareth nothing at all the pain of 
hell-fire ? But let us hear how we may eschew the sin of 
whoredom and adultery, that we may walk in the fear of 
God, and be free of those most grievous and intolerable 
Remedies torments, which abide all unclean persons. Now to avoid 
avoid fornica- fornication, adultery, and all uncleanness, let us provide 
tnm and adui- aoove %[\ things we may keep our hearts pure and 
clean from all evil thoughts and carnal lusts: for if that 
be once infected and corrupt, we fall headlong into all 
kind of ungodliness. This shall we easily do, if, w hen we 
feel inwardly, that Satan our old enemy temptetb us unto 
whoredom, we by no means consent to his crafty sugges- 
tions, but valiantly resist and withstand him by strong faith 
in the word of God : alleging against him always in our 
heart this commandment of God : Scriptum est, Non moz~ 
chaberis : it is written, Thou shalt not commit whoredom. 
It shall he good also for us ever to live in the fear of God, 
and to set before our eyes the grievous threaten! ngs of 
God against all ungodly sinners; and to consider in our 
mind how filthy, beastly, and short that pleasure is, w here- 
unto Satan continually stirreth and moveth us : and again, 
how the pain appointed for that sin is intolerable and 
everlasting. Moreover, to use a temperance and sobriety 
in eating and drinking, to eschew unclean communication, 
to avoid all filthy company, to flee idleness, to delight 
in l eading the holy Scriptures, to watch in godly prayers 
and virtuous meditation, and at all times to exercise some 
godly travels, shall help greatly to the eschewing of 
whoredom. 



against Adultery. 



ill 



And here are all degrees to be monished, whether they 
be married or unmarried, to love chastity and cleanness of 
life. For the married are bound by the law of God so 
purely to love one another, that neither of them seek any 
strange love. The man must only cleave to his wife, and 
the wife again only to her husband : they must so delight 
one in another's company, that none of them covet any 
other. And as they are bound thus to live together in all 
godliness and honesty, so likewise it is their duty virtuously 
to bring up their children, and provide that they fall not 
into Satan's snare, nor into any uncleanness, but that they 
come pure and honest unto holy wedlock, when time re- 
quireth. So likewise ought all masters and rulers to pro- 
Tide that no whoredom, nor any point of uncleanness, be 
used among their servants. And again, they that are sin- 
gle, and feel in themselves that they cannot live with- 
out the company of a woman, let them get wives of their 
own, and so live godly together : for it is better to marry i c<w.v& 
than to burn* 

And, to avoidfornication, saith the Apostle, ie£ every man 
have his own wvfc 9 and every woman her own husband. Fi- 
nally, all such as feel in themselves a sufficiency and abi- 
lity, through the working of God's Spirit, to lead a sole 
and continent life, let them praise God for his gift, and 
seek all means possible to maintain the same ; as by read- 
ing of holy Scriptures, by godly meditations, by continual 
prayers, and such other virtuous exercises. If we all on 
this wise will endeavour ourselves to eschew fornication, 
adultery, and all uncleanness, and lead our lives in all 
godliness and honesty, serving God with a pure and clean 
heart, and glorifying him in our bodies by the leading an 
innocent and harmless life, we may be sure to be in the 
number of those, of whom our Saviour Christ speaketh 
in the Gospel on this manner, Blessed are the pure in heart? msauv, 
for they shall see God : to whom alone be all glory, honour, 
rule, and power, world without end, Mfcn> 



S K RMON 



AGAIJfST 



Contention and Brawling. 



THIS day, good Christian people, shall be declared 
unto you, the unprofitableness and shameful unho- 
nesty of contention, strife, and debate ; to the intent that* 
when you shall see, as it were in a table painted before 
your eyes, the evil-favouredness and deformity of this most 
detestable viee, your stomachs may be moved to rise against 
it, and to detest and abhor that sin, which is so much to 
be hated, and pernicious, and hurtful to all men. But 
among all kinds of contention, none is more hurtful than is 
i Tim. i« contention in matters of religion. Eschew, saith, St. Paul, 
foolish and unlearned questions, knowing that they breed 
2Tim.ii. strife. It becometh not the servant of God to fight, or 
strive, but to be meek toward all men. This contention and 
strife was in St. Paul's time among the Corinthians, and is 
at this time among us Englishmen. For too many there 
be, which, upon the ale-benches or other places, delight to 
set forth certain questions, not so much pertaining to edi- 
fication, as to vain-glory, and showing forth of their cun- 
ning, and so un soberly to reason and dispute, that, when 
neither part will give place to other, they fall to chiding 
and contention, and sometime from hot words to further 
inconvenience. St. Paul could not abide to hear among 
the Corinthians these words of discord or dissention, / 
i cor. Hi. hold of Paul, I of Cephas, and I of Jlpollos: what would 
he then say if he heard these words of contention, w hich be 
now almost in every man's mouth ? He is a Pharisee, he is 
a Gospeller, he is of the new sort, he is of the old faith, 
lie is a new-broached brother, he is a good catholic fa- 



The first Part of flie Sermon against Contention, 



113 



ther, he is a papist, he is an heretic. O how the Church 
is divided ! O how the cities be cut and mangled ! O how 
the coat of Christ, that was without seam, is all rent and 
torn ! O body mystical of Christ, where is that holy and 
happy unity, out of the which whosoever is, he is not in 
Christ ? if one member be pulled from another, where 
is the body ? If the body be drawn from the head, where 
is the life of the body ? We cannot be joined to Christ 
our Head, except we be glued with concord and charity 
one to another. For he that is not of this unity is not of 
the Church of Christ, which is a congregation or unity 
together, and not a division. St. Paul saith, That as long i cor.iii. 
as emulation or envying, contention, and factions or sects be 
among us, -we be carnal, and walk according to the fleshly 
man. And St. James saith, If ye have bitter emulation Or James iii, 
envying, and contention in your hearts, glory not of it :for 
ivhere contention is, there is unsteadfastness and all evil 
deeds. And why do we not hear St. Paul, which prayeth 
lis, whereas he might command us, saying, I beseech you icor.h 
in the name of our Lord Jesus Christ, that you will speak 
all one thing, and that there be no dissension among you; 
but that you will be one whole body, of one mind, and of one 
opinion in the truth. If his desire be reasonable and ho- 
nest, why do we not grant it ? If his request be for our 
profit, why do we refuse it ? And if we list not to hear his 
petition of prayer, yet let us hear Lis exhortation, where 
he saith, I exhort you, that you walk as it becometh thevo- Ep&e«.iv. 
cation, in ivhich you be called, with all submission and meek- 
ness, with lenity and softness of mind, bearing with one 
another in charity, studying to keep the unity of the Spirit by 
the bond of peace: for there is but one body, one Spirit, one 
faith, one baptism. There is, saith he, but one body, of 
the which he can be no lively member, that is at variance 
with the other members. There is one Spirit, which joineth 
and knitteth all things in one. And how can this one Spi- 
rit reign in us, when we among ourselves be divided ? There 
is but one faith ; and how can we then say, he is of the 
old faith, and he is of the new faith ? There is but one 
baptism ; and then shall not all they which be baptized be 
one ? Contention causeth division, wherefore it ought not 
to be among Christians, whom one faith and baptism 
joineth in an unity. But if we contemn St. Paul's re- 
quest and exhortation, yet at the least let us regard his 
earnest entreating, in the which he doth very earnestly 
charge us, and (as I may so speak) conjure us in this form 
and manner, If there be any consolation in Christ, if there Pha.y. 

16 



114 



The first Pari of the Sermon 



be any comfort of love, if you hare any fellowship of the 
Spirit, if you have any bowels of pity and compassion, ful- 
fil my joy, being all alike affected, having one charity, be^ 
ing of one mind, one opinion, that nothing be done by con- 
tention, or vain-glory. Who is he, that hath any bowels 
of pity, that will not be moved with these words so pithy ? 
Whose heart is so stoney, that the sword of these words, 
w hich be more sharp than any two-edged sword, may not cut 
and break asunder ? Wherefore, let us endeavour ourselves 
to fulfil St. Paul's joy here in this place, which shall be at 
howwj length to our great joy in another place. Let us so read 
' the Scripture, the Scripture, that by reading thereof we may be made 
the better livers, rather than the more contentious dispu-^ 
ters. If any thing be necessary to be taught, reasoned, or 
disputed, let us do it with all meekness, softness, and le- 
nity. If any thing shall chance to be spoken uncomely, 
let one bear another's frailty. He that is faulty, let hi in 
rather amend, than defend that which he hath spoken 
amiss, lest he fall by contention from a foolish error into 
an obstinate heresy, For it is better to give place meek- 
ly, than to win the victory with the breach of charity, which 
ehanceth when every man will defend his opinion obsti- 
nately. If we be the Christian men, why do we not follow 

Matt.si> Christ, who saith, Learn of me, for I am meek and lowly 
in heart? A disciple must learn the lesson of his school- 
master, and a servant must obey the commandment of his 

James Hi. master ; He that is wise and learned, saith St. J ames, let him 
show his goodness by his good conversation, and soberness 
of his wisdom. For ivhere there is envy and contention, 
that wisdom comelh not from God, but is worldly wisdom* 
man's rvisdom, and devilish wisdom. For the wisdom that 
eometh from above, from the Spirit of God, is chaste and 
pure, corrupted with no evil affections ; it is quiet, meek, 
and peaceable, abhorring all desire of contention ; it is 
tractable, obedient, not grudging to learn, and to give place 
to them that teach better for the reformation. For there 
shall never be an end of striving and contention, if we 
contend who in contention shall be master, and have the 
overhand : we shall heap error upon error, if we continue 
to defend that obstinately, which was spoken unadvisedly, 
For truth it is, that stiffness in maintaining an opinion 
brcedcth contention, brawling, and chiding, which is a vice 
among all other most pernicious and pestilent to common 
peace and quietness. And as it standeth betwixt two per- 
sons and parties, (for no man commonly doth chide with 
himself) so it comprehendeth two most detestable vices ; 



against Contention, 



ilB 



the one is picking of quarrels, with sharp and conten- 
tious words : the other standeth in froward answering, and 
multiplying evil words again. The first is so abominable, 
that St. Paul saith, If any that is called a brother be a wor~ i cor. v f 
shipper of idols, a brawler, a nicker of quarrels, a thief, or 
an extortioner, ivith him that is such a man see that ye eat 
not. Now here consider that St. Paul numbered! a scolder, r f^£$®*' 
a brawler, or a picker of quarrels, among thieves and ido- 
laters ; and many times there cometh less hurt of a thief, 
than of a railing tongue : for the one taketh away a man's 
good name ; the oilier taketh but his riches, which is of 
much less value and estimation than is his good name. 
And a thief hurteth but him from whom he stealeth ; but 
he that hath an evil tongue, troubleth all the town where 
he dwclledi, and sometime the whole country. And 
a railing tongue is a pestilence so full of contagiousness, 
that St. Paul willeth Christian men to forbear the company 
of such, and neither to eat nor drink -with them. And ic«r.v. 
whereas he will not that a Christian woman should for- 
sake her husband, although he be an Infidel, or that a 
Christian servant should depart from his master, which is 
an Infidel and Heathen, and so suffered* a Christian man 
to keep company with an Infidel : yet he forbkfdeth us to 
eat or drink with a scolder, or quarrel picker. And also 
in the sixth chapter to the Corinthians, he saith thus, Be icor. v;. 
not deceived; for neither fornicators, neither worshippers of 
idols, neitlier thieves, nor drunkards, nor cursed speakers* 
shall dwell in the kingdom of heaven. It must needs be a 
great fault, that doth move and cause the father to disin- 
herit his natural son. And how can it otherwise be, but 
that this cursed speaking must needs be a most damnable sin, 
the which doth cause God, our most merciful and loving 
Father, to deprive us of his most blessed kingdom of heaven ? 

Against the other sin, that standeth in requiting taunt for ^| ainst D J m f 
taunt, speaketh Christ himself, saying, I say unto you, Re- 
sist not evil ; but love your enemies, and say well by them that 1 rfl ' 
say evil by you, do well unto them that do evil unto you, and 
prayfor them that do hurl and persecute you ; thaiijou may be 
the children of your Father which is in heaven, who suffereth 
his sun to rise both upon good and evil, and sendelh his rain 
both upon the just and unjust. To this doctrine of Christ 
agreeth very well the teaching of St. Paul, that chosen 
vessel of God, who eeaseth not to exhort and call upon us, 
saying, Bless them that curse you ; bless, I say* and curse Rom>iiL 
not; recompense to no man evil for evil ; if it be possible 
C as much as Ueih in you J live peaceably with all men^ 



116 



The second Tart of the Sermon 



The second Part of the Sermon against Contention. 

IT hath been declared unto you in this Sermon against 
Strife and Brawling, what great inconvenience cometh 
thereby, specially of such contention as groweth in mat- 
ters of religion : and how when as no man will give place 
to another, there is no end of contention and discord ; 
and that unity, which God rcquireth of Christians, is ut- 
terly thereby neglected and broken ; and that this conten- 
tion standeth chiefly in two points, as in picking of quar- 
rels, and making of froward answers. Now ye shall 
nom. xiL ^ car §{. Paul's words, saying, Dearly beloved, avenge not 
yourselves, hut rather give place unto wrath ; for it is writ- 
ten. Vengeance is mime, and I will revenge, saith the Lord* 
Therefore if thine enemy hunger, feed him; if he thirst, 
give him drink. Be not overcome with evil, hut overcome 
evil with goodness. All these be the words of St. Paul. 
But they that be full of stomach, and set so much by 
themselves, that they may not abide so much as one evil 
An objection, "word to be spoken of them, peradventure will say, If I 
be »eviled, shall I stand still, like a goose, or a fool, with 
my finger in my mouth ? Shall I be such an idiot and di- 
zard, to suffer every man to speak upon me what they list, 
to rail what they list, to spew out all their venom against 
me at their pleasures ? Is it not covenient, that he that 
speaketh evil should be answered accordingly ? If I shall 
use this lenity and softness, I shall both increase mine ene- 
mies' frowardness, and provoke others to do the like. Such 
reasons make they, that can suffer nothing, for the defence 
An answer, of their impatience. And yet, if, by froward answering 
to a froward person, there were hope to remedy his frow- 
ardness, he should less offend that so should answer, 
doing the same not of ire or malice, but only of that in- 
tent, that he that is so froward or malicious may be re- 
formed. But he that cannot amend another man's fault, 
or cannot amend it without his own fault, better it were 
that one should perish than two. Then if he cannot 
quiet him with gentle words, at the least let him not fol- 
low him in wicked and uncharitable words. If he can 
pacify him with suffering, let him suffer ; and if not, it 
is better to suffer evil than to do evil, to say well than 
to say evil. For to speak well against evil, corneth of 
the Spirit of God : but to render evil for evil, cometh of 
the contrary spirit. And he that cannot temper nor rule 
his own anger, is but weak and feeble, and rather mor^ 



against Contention* 



117 



like a woman or a child, than a strong man. For the 
true strength and manliness is to overcome wrath, and 
to despise injuries and other men's foolishness. And, be- 
sides this, he that shall despise the wrong done unto him 
by his enemy, every man shall perceive that it was spoken 
or done without cause : whereas contra rily. he that doth 
fume and chafe at it, shall help the cause of his adversary, 
giving suspicion that the thing is true. And in so going 
about to revenge evil, we show ourselves to be evil : and 
while we punish and revenge another man's folly, we 
double and augment our own folly. But many pretences 
find they that be wilful to colour their impatience. Mine 
enemy, say they, is not worthy to have gentle words or 
deeds, being so full of malice or frowardness. The less 
he is worthy, the more art thou therefore allowed of 
God, and the more art thou commended of Christ, for 
whose sake thou shouldest render good for evil, because 
he hath commanded thee, and also deserved that thou 
shouldest so do. Thy neighbour hath peradventure with 
a word offended thee : call thou to thy remembrance with 
how many words and deeds, how grievously thou hast 
offended thy Lord God. What was man, when Christ 
<lied for him ? Was he not his enemy, and unworthy to 
have his favour and mercy ? Even so, with what gentle- 
ness and patience doth he forbear, and tolerate, and suffer 
thee, although he is daily offended by thee? Forgive 
therefore a light trespass to thy neighbour, that Christ 
may forgive thee many thousands of trespasses, which art 
every day an offender. For if thou forgive thy brother, 
being to thee a trespasser, then hast thou a sure sign and 
token that God will forgive thee, to whom all men be 
debtors and trespassers. How w T ouldest thou have God 
merciful to thee, if thou wilt be cruel unto thy brother? 
Canst thou not find in thy heart to do that towards an- 
other, that is thy fellow, which God hath done to thee, 
that art but his servant? Ought not one sinner to forgive 
another, seeing that Christ, which was no sinner, did pray 
to his Father for them, that without mercy and despite- 
fully put him to death ? Who, wlien he was reviled, he did t Pet 3; 
not use reviling words again; and when he suffered wrong- 
fully, he did not threaten, but gave all vengeance to the 
judgment of his Father, which judgeih rightfully. And 
what crackest thou of thy head, if thou labour not to be 
in the body ? Thou canst be no member of Christ, if 
thou follow not the steps of Christ; who (as the Prophet isaiuhHa. 
saith) was led to death like a lamb, not opening his mouth 



118 



The second Part of the Sermon 



to reviling, but opening Lis mouth to praying for them 
S^?"' crucified him, saying, Father, forgive them, for they 

cannot tell what tkeij do. The which example, anon after 
i cor.iv. Christ, £t. Stephen did follow, and after St. Paul: We he 
evil spoken of saitfa he, and we sneak well: We suffer 
persecution, and take it patiently: Men curse us 9 and wc 
gently entreat. Thus St. Paul taught that he did, and he 
did that he taught. Bless you, saith he, them that perse- 
cute you : bless you. and curse not. Is it a great thing to 
speak well to thine adversary, to whom Christ doth com- 
mand thee to do well? David, when Shimei did call him 
all to nought, did not chide again, but said patiently, 
Suffer him to speak evil, if perchance the Lord will have 
mercy on me. Histories be full of examples of Heathen 
men, that took very meekly both opprobrious and re- 
proachful words, and injurious or wrongful deeds. And 
shall those Heathen excel in patience us that profess 
Christ, the teacher and example of all patience ? Lysan- 
der, when one did rage against him, in reviling of him? 
kr was nothing moved, but said, Go to, go to, speak 
against me as much and as oft as thou wilt, and leave 
out nothing, if perchance by this means thou mayest dis- 
charge thee of those naughty things, with the which it 
seemeth that thou art full laden. Many men speak evil 
of all men, because they can speak well of no man. After 
this sort, this wise man avoideth from him the reproach- 
ful words spoken unto him, imputing and laying them to 
the natural sickness of his adversary. Pericles, when a 
certain scolder or railing fellow did revile him, he an- 
swered not a word again, but went into a gallery ; and 
after, towards night, when he went home, this scolder 
followed him, raging still more and more, because he 
saw the other to set nothing by him : and after that he 
came to his gate, (being dark night) Pericles commanded 
one of his servants to light a torch, and to bring the 
scolder home to his own house. He did not only with 
quietness suffer this brawler patiently, but also recom- 
pensed an evil turn with a good turn, and that to his 
eneiny. Is it not a shame fop us that profess Christ, to 
be worse than Heathen people, in a thing chiefly per- 
taining to Christ's religion ? Shall philosophy persuade 
them more than God's word shall persuade us? Shall na- 
tural reason prevail more with them, than religion shall 
with us? Shall man's wisdom lead them to those things, 
whereunto the heavenly doctrine cannot lead us? What 
blindness, wilfulness, or rather madness is this ! Pericles, 



against Contention. 



±19 



being provoked to anger with many villainous words, 
answered not a word. But we, stirred but with one little 
word, what foul work do we make! How do we fume, 
rage, stamp, and stare like mad men! Many men of 
every trifle will make a great matter, and of a spark of 
a little word will kindle a great fire, taking all things 
in the worst part. But how much better is it, and more Reasons to 

* . . « ^1 • i move men 

like to the example and doctrine ot Christ, to make ra- f ™g q«arrei 

ther a greater fault in our neighbour a small fault, rea- pic ^ 

soning with ourselves after this sort: He spake these 

Words ; but it was in a sudden heat ; or the drink spake 

them, and not he ; or he spake them at the motion of 

some other; or he spake them being ignorant of the truth ; 

he spake them not against me, but against him whom he 

thought me to be. But as touching evil speaking, he 

that is ready to speak evil against other men, first let him 

examine himself, whether he be faultless, and clear of the 

fault which he findeth in another. For it is a shame, 

when he, that blameth another for any fault, is guilty 

himself, either in the same fault, or in a greater. It is 

a shame for him that is blind to call another man blind ; 

and it is more shame for him that is whole hlind to call 

him blinkard that is but purblind : for this is to see a straw 

in another man's eye* when a man hath a block in his 

own eye. 

Then let him consider, that he that useth to speak 
evil shall commonly be evil spoken of again. And he 
that speaketh what he will for his pleasure, shall be com- 
pelled to hear what he would not to bis displeasure. 
Moreover, let him remember that saying, that we shall 
give an account for every idle word. How much more 
then shall we make reckoning for our sharp, bitter, 
brawling, and chiding words, which provoke our brother 
to be angry, and so to the breach of his charity? And as 
touching evil answering, although we be never so much 
provoked by other men's evil speaking, yet we shall not 
follow their frowardness by evil answering, if we con- 
sider that anger is a kind of madness, and that he which 
is angry is, as it were, for the time in a phrenzy. 
Wherefore let him beware, lest in his fury he speak any ^^men 
thing, whereof afterward he may have just cause to be SSweriSS"** 
sorry. And he that will defend that anger is not fury, 
but that he hath reason even when he is most angry ; 
then let him reason thus with himself when he is aijgry : 
Now I am so moved and chafed, that within a little 
while after I shall be otherwise aimded : wb m -U-v 



120 



The third Pari of the Sermon 



should I now speak any thing in mine anger, which here^ 
after, when I would fainest, cannot he changed ? Where- 
fore shall 1 do any thing, now heing, as it were, out of 
my wit, for the which, when I shall come to myself 
again, I shall be very sad? Why doth not reason, why 
doth not godiiness, yea, why doth not Christ obtain that 
thing now of me, which hereafter time shall obtain of 
me ? If a man be called an adulterer, usurer, drunkard, 
or by any other shameful name, let him consider earnestly 
whether he be called so truly or falsely : if truly, let him 
amend his fault, that his adversary may not after wor- 
thily charge him with such offences : if these things be 
laid against )iim falsely, yet let him consider whether he 
hath given any occasion to be suspected of such things ; 
and so he may both cut off that suspicion, whereof this 
slander did arise, and in other things shall live more wa- 
rily. And thus using ourselves, we may take no hurt, 
but rather much good, by the rebukes and slanders of our 
enemy. For the reproach of an enemy may be to many 
men a quicker spur to the amendment of their life, than 
the gentle monition of a friend. Philippus, the king of 
Macedonia, when he was evil spoken of by the chief 
rulers of the city of Athens, he did thank them heartily, 
because by them he was made better, both in his words 
and deeds : for I study, saith he, both by my sayings and 
doings to prove them liars. 



The third Part of the Sermon against Contention. 

YE heard, in the last lesson of the Sermon against 
Strife and Brawling, how we may answer them 
which maintain their froward sayings in contention, and 
that will revenge with words such evil as other men do 
them ; and finally how we may according to God's will 
order ourselves, and what to consider towards them when 
we are provoked to contention and strife with railing- 
words. Now to proceed in the same matter, you shall 
know the right way how to disprove and overcome your 
adversary and enemy. This is the best way to disprove 
a man's adversary, so to live, that all which shall know 
liis honesty may bear witness that he is slandered un- 
worthily, if the fault, whereof he is slandered, be such, 
that, for the defence of his honesty, he must needs make 
answer, let him answer quietly and softly on this fashion. 



against Contention. 



121 



that those faults be laid against him falsely. For it is 
truth that the Wise Man saith, A soft answer assuageth Prov . xv . 
anger ; and a hard and sharp answer doth stir up rage and 
fury. The sharp answer of Nabal provoked David to i Kings x%v. 
cruel vengeance : but the gentle words of Abigail 
quenched the fire again, that was all in a flame. And a 
special remedy against malicious tongues, is to arm our- 
selves with patience, meekness, and silence, list with 
multiplying words with the enemy we be made as evil as 
he. But they that cannot bear one evil word, peradven- An objection, 
ture, for their own excuse, will allege that which is writ- 
ten, He that despiseth his good name is cruel. Also we read, Prov. xxvi, 
Answer a fool according to his foolishness. And our Lord 
Jesus did hold his peace at certain evil sayings : but to 
some he answered diligently. He heard men call him a 
Samaritan, a carpenter 9 s son, a wine drinker ; and he held 
his peace : but when he heard them say, Thou hast the 
Devil within thee, he answered to that earnestly. Truth Answer, 
it is indeed, that there is a time, when it is convenient to 
answer a fool according to his foolishness, lest he should seem 
in his own conceit to be wise. And sometime it is not pro- 
fitable to answer a fool according to his foolishness, lest 
the wise man he made like to the fool. When our infamy, 
or the reproach that is done unto us, is joined with the pe- 
ril of many, then it is necessary in answering to be quick 
and ready. For we read, that many holy men of good 
ze^l have sharply and fiercely both spoken and answered 
tyrants and evil men : whieh sharp words came not of 
anger, rancour, or malice, or desire of vengeance, but of 
a fervent desire to bring t hem to the true knowledge of 
God, and from ungodly living, by an earnest and sharp 
rebuke and chiding. In this zeal, St. John Baptist called 
the Pharisees adders 9 brood : and St. Paul called the Ga- Matt. iii. 
lation s fools ; and the men of Crete he called liars, evil Gai.iii. 
beasts, and sluggish bellies; and the false apostles he called Titus i. 
dogs, and crafty workmen. And his zeal is godly, and to pmi.uL 
be allowed, as it is plainly proved by the example of 
Christ, who although he were the fountain and spring of 
all meekness, gentleness, and softness, yet he called the 
obstinate Scribes and Pharisees, blind guides, fools, painted Matt.xriii, 
graves, hypocrites, serpents, adders 9 brood, a corrupt and 
wicked generation. Also he rebuked Peter eagerly, say- 
ing, Go behind me, Satan. Likewise St. Paul reproveth Matt. X vL 
Elymas, saying, thou full of all craft and guile, enemy to Acuxm. 
all justice, thou ceasest not to destroy the right ways of God : 
and now, lo, the hand of the Lord is upon thee, and thon 

IT 



John ii, 



&& Hie third Fart of the Seimon 

shall be blind, and not see for a time. And St. Peter re- 
Acts t, prehendeth Ananias very sharply? saying, Ananias, how is 
it that Satan hath filled thine heart, that thou shouldest lie 
unto the Holy Ghost % This zeal hath been so fervent in 
many good men, that it hath stirred thein not only to speak 
bitter and eager words, but also to do things, which might 
seem to some to be cruel $ but indeed they be very just, 
charitable, and godly, because they were not done of ire, 
malice, or contentious mind, but of a fervent mind, to 
the glory of God, and the correction of sin, executed by 
men called to that office* For in this zeal our Lord Jesus 
Christ did drive with a whip the buyers and sellers out of 
Exod.xxsii. the temple. In this zeal Moses brake the two Tables 
which he had received at God's hand, when he saw the 
Israelites dancing about the calf, and caused to be killed 
twenty-four thousand of his own people. In this zeal 
sum xxv Phineas? the son of Eleazer, did thrust through with his 
Buubeseex- sword Ziwui and Cozbi, whom he found together joined 
to be followed in the act of uncleanness, Wherefore now to return 
buS^ien be again to contentious words, and specially in matters of 
Sd e sit°hfau- religion and God's words, (which would be used with all 
modesty, soberness, and chastity,) the words of St. James 
ought to be well marked and borne in memory, where he 
saith, lhat of contention risetk all evih And the wise King 
Solomon saith, Honour is due to a man that heepeth himself 
from contention $ and ail that mingle themselves therewith 
be fools. And because this vice is so much hurtful to 
the society of a commonwealth, in all well-ordered cities, 
these common brawlers and scolders be punished with a 
notable kind of pain, as to be set on the cucking-stool, 
pillory, or such like. And they be unworthy to live in 
a commonwealth, the which do as much as lieth in them, 
with brawling and scolding, to disturb the quietness and 
peace of the same. And whereof cometh this contention, 
strife, and variance, but of pride and vain-glory I Let 
f Pfeterr, us therefore humble ourselves under the mighty hand of 
lukei. God, which hath promised to rest upon them that be humble 
and low in spirit. If we be good and quiet Christian 
men, let it appear in our speech and tongues. If we 
have forsaken the iie>il, let us use no more devilish 
tongues. He that hath been a railing scolder, now let 
him be a sober counsellor. He that hath been a mali- 
cious slanderer, now let him be a loving comforter. He 
that hath been a vain railer, now let him be a ghostly 
teacher. He that hath abused his tongue in cursing, 
now let him use it in blessing. He that hath abused his 



tiiority. 



Pi-iiY. xx. 



against Contention. 



tongue in evil-speaking, now let him use it in speaking 
well. All bitterness, anger, railing, and basphemy, let 
it be avoided from you. If you may, and if it be possible, 
in no wise be angry. But if you may not be clean void 
of this passion, yet then so temper and bridle it, that it 
stir you not to contention and brawling. If you be pro- 
voked with evil-speaking, arm yourself with patience, 
lenity, and silence, either speaking nothing, or else being 
very soft, meek, and gentle in answering. Overcome 
thine adversary with benefits and gentleness ; and, above 
all things, keep peace and unity. Be no peace-breakers, 
but peace-makers : and then there is no doubt, but that 
God, the Author of comfort and peace, will grant us 
peace of conscience, and such concord and agreement, 
that with one mouth and mind we may glorify God, the 
Father of our Lord Jesus Christ j to whom be all glory ^ 
now and for ever. Amen, 



Q3» HEREAFTER shall follow Sermons of Fasting, 
Prayer, Alms-deeds, of the Nativity, Passion, Resur- 
rection, and Ascension of our Saviour Christ : of the 
due receiving of his blessed Body and Blood, under the 
form of Bi*ead and Wine : against Idleness, against Glut- 
tony and Drunkenness, against Covetousness, against 
Envy, Ire, and Malice; xvith many other matters, as 
well fruitful as necessary to the edifying of Christian yto 
lp\e 9 and the increase of godly living* 



THE 

SECOND PAET 

OF 

HOMILIES 

Of such Matters as were promised and entitled in the 
former Part of HOMILIES. 



Set out by the authority of the late Queen Elizabeth, and 
to be read in every Parish Church agreeably. 



AN 



ADMONITION 

TO ATI, 

MINISTERS ECCLESIASTICAL, 



FOR that the Lord doth require of his ser* 
vant, whom he hath set over his household* 
to show both faithfulness and prudence in his 
office; it shall be necessary that ye above all 
other do behave yourselves most faithfully and 
diligently in your so high a function: that is, 
aptly, plainly, and distinctly to read the sacred 
Scriptures, diligently to instruct the youth in 
their Catechism, gravely and reverently to mi- 
nister his most holy Sacraments, prudently also 
to choose out such Homilies as be most meet for 
the time, and for the more agreeable instruction 
of the people committed to your charge, with 
such discretion, that where the Homily may ap- 
pear too long for one reading, to divide the same, 
to be read part in the forenoon, and part in the 
afternoon : and where it may so chance some 
one other chapter of the Old Testament to fall 
in order to be read upon the Sundays or Holy- 
days, which were better to be changed with 
some other of the New Testament of more edi- 
fication, it shall be well done to spend your time 



An Admonition to ail Ministers Ecclesiastical 



to consider well of such chapters before hand* 
whereby your prudence and diligence in your 
office may appear, so that your people may 
have cause to glorify God for you, and be the 
readier to embrace your labours, to your better 
commendation, to the discharge of your con- 
sciences, and their own. 



THE TABLE OF HOMILIES ENSUING, 



1. Of the right Use of the Church. 

2. Against Peril of Idolatry* 

3. For repairing and keeping clean the Church, 

4. Of good Works; and first of Fasting, 

5. Against Gluttony and Drunkenness. 

6. Against Excess of Apparel 

7. An Homily of Prayer. 

8. Of the Place and Time of Prayer. 

9. Of Common Prayer and Sacraments. 

10. An Information of them which take Offence at cer- 

tain Places of holy Scripture, 

11. Of Alms-deeds. 

12. Of the Nativity. 

13. Of the Passion, for Good-Friday. 

14. Of the Resurrection, for Easter-day. 

15. Of the xcorthy Receiving of the Sacrament. 

16. An Homily concerning the coming down of the Holy 

Ghost, for Whitsunday. 

17. An Homily for Rogation-Week. 

18. Of the Slate of Matrimony. 

19. Against Idleness. 

20. Of Repentance, and true Reconciliation unto God. 

21. An Homily against Bwohedience and wilful Rebellion, 



AN 



HOMILY 



OF THE 



Eight Use of the Church or Temple of God, and of tiit 
Reverence due unto the same. 



THE FIRST CHAPTER. 



TI 7 HERE AS there appeareth in these days great 
V V slackness and negligence of a great sort of people, 
in resorting to the Church, there to serve God their hea- 
venly Father, according to their most bounden duty, as 
also much uncomely and unreverent behaviour of many 
persons in the same, when they be there assembled, and 
thereby may just fear arise of the wrath of God, and his 
dreadful plagues hanging over our heads for our grievous 
offences in this behalf, amongst other many and great 
sins which we daily and hourly commit before the Lord : 
therefore, for the discharge of all our consciences, and 
for the avoiding of the common peril and plague hanging 
over us, let us consider what may be said out of God's 
holy Book concerning this matter, whereunto I pray you 
give good audience, for that it is of great weight, and 
concerneth you all. Although the eternal and incompre- 
hensible Majesty of God, the Lord of heaven and earth, 
whose seat is heaven, and the earth his footstool, can- 
not be enclosed in temples or houses made with man's hand, 
as in dwelling-places able to receive or contain his Ma- 
jesty, according as is evidently declared by the Prophet 
Isaiah, and by the doctrine of St. Stephen and St. Paul isaiahiv, . 
in the Acts of the Apostles. And where king Solomon 
'who builded unto the kord the most glorious temple that 



132 



The first Fart of the Homily 



1 Kings viii. ever was made) saith, Who shall he able to huild a meet or 

2 chron.u.& wor fl n j house for him*} If heaven, and the heaven above 

all heavens, cannot contain him, how much less can that 
which I have buildedf And further confessed), What am 
J, that I should be able to build thee an house, Lord % But 
yet for this purpose only it is made, that thou mayest regard 
the prayer of thy servant, and his humble supplication. Much 
Jess then be our churches meet dwelling-places to receive 
the incomprehensible Majesty of God. And indeed the 
chief and special temples of God, wherein he hath great- 
est pleasure, and most delighteth to dwell and continue 
in, are the bodies and minds of true Christians, and the 
chosen people of God, according to the doctrine of the 
holy Scripture, declared in the first Epistle to the Corin- 

icor.iii. thians : Know ye not, saith St. Paul, that ye be the temple 
of God, and that the Spirit of God dwelleth in you f If any 
man defile the temple of God, him will God destroy. For 
the temple of God is holy, which ye are. And again in the 

i cdr.vi . same Epistle : Know ye not that your body is the temple of 
the Holy Ghost dwelling in you, whom ye have given you of 
God, and that ye be not your own % For ye are dearly bought 
Glorify ye now therefore God in your body and in your spirit, 
which are God 9 s. And therefore, as our Saviour Christ 

johniv. teacheth in the Gospel of St. John, they that worship God 
the Father in spirit and truth, in what place soever they do 
it, worship him aright : for such worshippers doth God the 
Father look for. For God is a Spirit; and those that wor- 
ship him must worship him in spirit and truth, saith our 
Saviour Christ. Yet all this notwithstanding, the material 
church or temple is a place appointed, as well by the usage 
and continual examples expressed in the Old Testament, 
as in the New, for the people of God to resort together 
unto, there to hear God's holy word, to call upon his holy 
name, to give him thanks for his innumerable and un- 
speakable benefits bestowed upon us, and duly and truly to 
celebrate his holy Sacraments ; (in the unfeigned doing 
and accomplishing of the which standeth that true and 
right worshipping of God afore mentioned;) and the same 
church or temple is by the holy Scriptures, both of the 
Old Testament and New, called the House and Temple of 
the Lord, for the peculiar service there done to his Ma- 
jesty by his people, and for the effectuous presence of his 
heavenly grace, wherewith he, by his said holy word, cn- 
dueth his people so there assembled. And to the said 
House or Temple of God, at all times, by common order 
appointed, are all people that be godly indeed bound with 



I 

of the Might Use of the Church. 133 

all diligence to resort, unless by sickness, or other most 
urgent causes, they be letted therefore. And all the same 
so resorting thither ought with all quietness and reve- 
rence there to behave themselves, in doing their bounden 
duty and service to Almighty God, in the congregation 
of his saints. All which things are evident to be proved 
by God's holy word, as hereafter shall plainly appear. 

And first of all, I w ill declare by the Scriptures, that it 
is called (as it is indeed) the house of God, and temple of 
the Lord. He that sweareth by the temple, sail h our Sa- j hni>. 
viour Christ, sweareth by it, and him that dwelleth therein, Matt - xxi "- 
meaning God the Father; which he also expressetli plain- 
ly in the Gospel of St. John, saying. I)o not make the house John «. 
of my Father the house of merchandise. And in the book 
of the Psalms the Prophet David saith, I will enter into Psaimv. 
thine house; I will worship in thy holy temple, in thy fear. 
And it is almost in infinite places of the Scripture, espe- 
cially in the Prophets and book of Psaiins, called the 
House of God, or House of the Lord. Sometimes it is 
named the Tabernacle of the Lord, and sometimes the Eon. xxv. 
Sanctuary, that is to say, the holy place, or house of the 
Lord. And it is likewise called the House of Prayer, as L?vit.xk r 
Solomon, who builded the temple of the Lord at Jerusa- 2cS7v? 
lem, doth oft call it the house of the Lord, in the which 
the Lord's name should be called upon. And Isaiah, in the 
iifty-sixth chapter, My house shall he called the house of i«iah m. 
prayer amongst all nations. Which text our Saviour Ch rist J a c " xu * 
allegeth in the New Testament, as doth appear in three 
of the Evangelists, and in the parable of the Pharisee and 
the Publican, which went to pray : in which parable our 
Saviour Christ saith, They went up into the temple to pray. Matt.xxi. 
And Anna, the holy widow and prophetess, served, the Lukexix.x™, 
Lord in fasting and prayer in the temple night and day. 
And in the story of the Acts it is mentioned, how that 
Peter and John went up into the temple at the hour of prayer. Acts 
And St. Paul, praying in the temple at Jerusalem, was 
w rapt in the Spirit, and did see Jesus speaking unto him. 
And as in all convenient places prayer may be used of the 
godly privately ; so it is most certain, that the Church, or 
temple, is the due and appointed place for common and 
public prayer. Now that it is likewise the place of 
thanksgiving unto the Lord for his innumerable and un- 
speakable benefits bestowed upon us, appeareth notably 
at the latter end of the Gospel of St. Luke, and the be- Luke jar. 
ginning of the story of the Acts, where it is w ritten, that 
Hie Apostles and Disciples, after the ascension of the Lord, 



I 



13* The first Part of the Homily 

continued with one accord daily in the temple, always prais- 
ing and blessing God. And it is likewise declared in the 
: cc. xi. first Epistle to the Corinthians, that the Church is the due 
place appointedfor the use of the Sacraments. It remaineth 
now to be declared, that the church, or temple, is the place 
where the lively word of God (and not man's inventions) 
ought to be read and taught, and that the people are 
bound thither with all diligence to resort ; and this proof 
likewise to be made by the Scriptures, as hereafter shall 
appear. 

In the story of the Acts of the Apostles we read, that 
Paul and Barnabas preached the word of God in the tem- 
ples of the Jews at Salamine. And when they came to 
Actsxiii. Antiochia, they entered on the sabbath-day into the syna- 
gogue, or church, and sat down; and after the lesson, or readr 
ing cf the Law and the Prophets 9 the ruler of the temple sent 
vnto them, saying. Ye men and brethren, if any of you have 
any exhortation to make unto the people, say it. And so Paul 
standing up, and making silence with his hand, said, Ye men 
that be Israelites, and ye that fear God, give ear, &c. preach- 
ing to them a sermon out of the Scriptures, as there at 
large appeareth. And in the same story of the Acts, the 
seventeeth chapter, is testified, how Paul preached Christ 
out of the Scriptures at Thessalonica. And in the fifteenth 
chapter, James the Apostle, in that holy council and as- 
Acts'?v. sembly of his fellow-apostles, saith, Moses of old time hath 
in every city certain that preach him in the synagogues or tem- 
ples, where he is read every sabbath-day. By these places 
ye may see the usage of reading the Scriptures of the 
Old Testament among the Jews in their synagogues every 
sabbath-day, and sermons usually made upon the same. 
How much more then is it convenient that the Scriptures 
of God , and specially the Gospel of our Saviour Christ, 
should be read and expounded unto us, that be Christians, 
in our churches, specially our Saviour Christ and his Apos- 
tles allowing this most godly and necessary usage, and by 
their examples confirming the same. 

It is written in the stories of the Gospel in divers places, 
Matt. iv. that Jesus went round about all Galilee, teaching in their 
Ilk I'. synagogues, and preaching the Gospel of the kingdom: in 
Ma£S"' xx ' which places is his great diligence in continual preaching 
Like and teaching of the people most evidently set forth. 

In Luke ye read, how Jesus, according to his accus- 
tomed use. came inlo the temple, and Itciv the book of Isaiah 
the Prophet rvas delivered him, how he read a text therein, 
and made a sermon upon the same. 



of tlie right Use of the Church. 



135 



And in the nineteenth is expressed how he taught daily Lukcxk, 
in the temple. And it is thus written in the eighth of 
John: Jesus came again early in the morning into the tern- John via. 
pie, and all the people came unto him; and he sate down 
and taught them. And in the eighteenth of John our Sa- 
viour testifieth before Pilate, that he spake openly unto Joim xviiL 
the xcorld, and that he always taught in the synagogue and 
in the temple, whither all the Jews resorted, and that se- 
cretly he spake nothing. And in St. Luke: Jesus taught Lukexxi/ 
mi the temple, and all the people came early in the morning 
unto him, that they might hear him in the temple. 

Here ye see as well the diligence of our Saviour in 
teaching the word of God in the Jem pie daily, and spe- 
cially on the sabbath-days, as also the readiness of the 
people resorting all together, and that early in the morn- 
ing, into the temple to hear him. 

The same example of diligence in preaching the word 
of God in the temple, shall ye find in the Apostles, and 
the people resorting unto them, Acts the fifth. Where 
the Apostles, although they had been whipped and 
scourged the day before, and by the High Priest com- 
manded that they should preach no more in the name of 
Jesus, yet the day following they entered early in the 
morning into the temple, and did not cease to teach and 
declare Jesus Christ. And in sundry other places of the 
story of the Acts ye shall find like diligence, both in the Acts siiL £*j 
Apostles in teaching, and in the people in coming to the 
temple to hear God's word. And it is testified in the first 
of Luke, that ichen Zachary* the holy priest, and father Luke l 
to John Baptist, did sacrifice within the temple, all the peo- 
ple stood without a long time praying ; such was their zeal 
and fervency at that time. And in the second of Luke Luteii 
appeareth what great journeys men, women > yea, and 
children took, to come to the temple on the feast-day, 
there to serve the Lord ; and specially the example of 
Joseph, the blessed Virgin Mary, mother to our Saviour 
Jesus Christ, and of our Saviour Christ himself, being yet 
but a child, whose examples are worthy for us to follow, 
So that if we would compare our negligence in resorting 
to the house of the Lord, there to serve him, with the 
diligence of the Jews, in coming daily very early, some- 
times by great journeys, to their temple $ and when the 
multitude could not be received within the temple, the 
fervent zeal that they had was declared in standing long 
without and praying 5 we may justly in this comparison 
condemn our slothfuiness and negligence, yea. plain con- 



135 



The first Tart of the Homiii) 



tempt* in coming to the Lord's house, standing so neat 
unto us, so seldom, and scarcely at any time. So far is it 
from a great many of us to come early in the morning* 
or give attendance without* who disdain to come into the 
temple : and yet we ahhor the very name of the Jews* 
when we hear it, as of a most wicked and ungodly peo- 
ple. But it is to be feared, that in this point we be far 
worse than the Jews, and that they shall rise at the day 
of judgment to our condemnation, who, in comparison to 
them, show such slackness and contempt in resorting to 
the house of the Lord, there to serve him, according as 
we are of duty most bound. And besides this most hor- 
rible dread of God's just judgment in the great day, we 
shall not in this life escape his heavy hand and vengeance, 
for this contempt of the house of the Lord, and his due 
service in the same, according as the Lord himself threat- 
eaeth in the first chapter of the Prophet Haggai, after 

fcaggsu i. tiiis sort: Because you have left my house desert and with- 
out company, saith the Lord, and ye have made haste 
every man to his own house, for this cause are the heavens 
stayed over you 9 that they should give no dew, and the 
earth is forbidden, that it should bring forth her fruit ; 
and I have called drought upon the earth, and upon the 
mountains, and upon corn, and upon wine, and upon oil? 
and upon all things that the earth bringeth forth, and upon 
men, and upon beasts, and upon all things that men's 
hands labour for. Behold, if we be such worldlings, 
that we care not for the eternal judgments of God, 
(which yet of ail other are most dreadful and horrible) 
we shall not escape the punishment of God in this world 
by drought and famine, and the taking away of all worldly 
commodities, which we as worldlings seem only to regard 
and care for. Whereas, on the contrary part, if we would 
amend this fault or negligence, slothfulness and contempt 
of the house of the Lord, and his due service there, and 
with diligence resort thither together, to serve the Lord 
witb one accord and consent, in all holiness and righte- 
ousness before him, we have promises of benefits both 

Mait.xTiii- heavenly and worldly. Wheresoever two or three be ga- 
thered in my name, saith our Saviour Christ, there am I 
in the midst of them. And what can be more blessed than 
to Lave our Saviour Christ among us? Or what again can 
be more unhappy or mischievous, than to drive our Sa- 
viour Christ from amongst us, to leave a place for his 
and our most ancient and mortal enemy, the old dragon 
and serpent, Satan the Devil, in the midst of us? 



of the right Use of the Church, 



In the second of Luke it is written, how that the mother t*m » 
of Christ and Joseph, when they had long sought Christ, 
whom they had lost, and could find him no where, that 
at the last they found him in the temple, sitting in the midst 
of the doctors. So if we lack Jesus Christ, that is to say, 
the Saviour of our souls and bodies, we shall not find him 
in the market-place, or in the guild-hall, much less in the 
ale-house or tavern, amongst good fellows, (as they call 
them) so soon as we shall find him in the temple, the 
Lord's house, amongst the teachers and preachers of his 
word, where indeed he is to be found. And as concerning 
worldly commodities, we have a sure promise of our Sa- 
viour Christ : Seek ye first the kingdom of God, and the 
righteousness thereof, and all these things shall tvithal he 
given unto you. And thus we have in the first part of this 
Homily declared by God's word, that the temple or church 
is the house of the Lord, for that the service of the Lord 
(as teaching and hearing of his holy word, calling upon 
his holy name, giving thanks to him for his great and in- 
numerable benefits, and due ministering of his sacraments) 
is there used. And it is likewise declared by the Scrip- 
tures, how all godly and Christian men and women ought, 
at times appointed, with diligence to resort unto the house 
of the Lord, there to serve him and to glorify him, as he 
is most worthy, and we most bound; to whom be all 
glory and honour, world without end. Amen, 



The second Part of the Homily of the right Use of the 
Church, 

IT was declared in the first part of this Homily, by 
God's word, that the temple, or church, is the house 
of the Lord, for that the service of the Lord (as teaching 
and hearing of his holy word, calling upon his holy name, 
giving thanks to him for his great and innumerable be= 
nefits, and due ministering of the sacraments) is there 
used) And it is likewise already declared by the Scrip- 
tures, how all godly and Christian men and women ought, 
at times appointed, with diligence to resort unto the house 
of the Lord, there to serve him, and to glorify him, as he 
is most worthy, and we most bounden. 

Now it remaineth in this second part of the Homily 
concerning the right use of the temple of God, to be 
likewise declared by God's word, with what q«ietHes£> 

49 



The second Part of the Homily 



silence, aud reverence, those that resort to the house of 
the Lord ought there to use and behave themselves. 

It may teach us sufficiently how well it doth become 
us Christian men reverently to use the church and holy 
house of our prayers, by considering in how great reve- 
rence and veneration the Jews in the old law had their 
temple, which appeared by sundry places, whereof I will 
note unto you certain. In the twenty-sixth of Matthew 
it is laid to our Saviour Christ's charge before a temporal 
judge, as a matter worthy of death, by the two false wit- 
nesses, that he had said, he could destroy the temple of God, 
and in three days build it again; not doubting, but if they 
might make men to believe that he had said any thing 
against the honour and majesty of the temple, he should 
seem to all men most worthy of death. And in the twenty- 
first of the Acts, when the Jews found Paul in the temple, 

Acts xxi. they laid hands upon him, crying. Ye men Israelites, help; 

this is that man who teacheth all men every where against 
the people and the law, and against this place: besides that, 
he hath brought the Gentiles into the temple, and hath pro- 
faned this holy place. Behold how they took it for a like 
offence to speak against the temple of God, as to speak 
against the law of God; and how they judged it conve- 
nient, that none but godly persons, and the true worship- 
pers of God, should enter into the temple of God. And 
the same fault is laid to Paul's charge by Tertullus, an 
eloquent man, and by the Jews, in the twenty-fourth of 
the Acts, before a temporal judge, as a matter worthy of 

Acts xxiv. death, that he went about to pollute the temple of God. 

And in the twenty-seventh of Matthew, when the chief 
priests had received again the pieces of silver at Judas's 

Matt.xxvii. hand, they said, It is not lawful to put them into Corban* 
(which was the treasure house of the temple) because it is 
the price of blood. So that they could not abide that not 
only any unclean person, but also any other dead thing 
that was judged unclean, should once come into the tem- 
ple, or any place thereto belonging. And to this end is 
St. Paul's saying in the second Epistle to the Corinthians, 

zcor.vi. the sixth chapter, to be applied. What fellowship is there 
betwixt righteousness and unrighteousness? Or what com- 
munion between light and darkness? Or what concord be- 
tween Christ and Belial? Or what part can the faithful 
hare with the unfaithf ul? Or what agreement can there be 
between the temple of God and images? Which sentence, 
although it be chiefly referred to the temple of the mind 
of t!?e godly ; yet seeing that the similitude and pith of the 



of the right Use of the Church. 



139 



argument is taken from the material temple, it enforceth 
that no ungodliness, specially of images or idols, may be 
suffered in the temple of God, which is the place of wor- 
shipping God ; and therefore can no more he suffered to 
stand there, than light can agree with darkness, or Christ 
with Belial ; for that the true worshipping of God, and 
the worshipping of images, are most contrary. And the 
setting of them up in the place of worshipping may give 
great occasion to the worshipping of them. But to turn 
to the reverence, that the Jews had to their temple: you 
will say that they honoured it superstitious! j, and a great 
deal too much, crying out, Hie temple of the Lord, the tern- j er . \ii 
pie of the Lord, being notwithstanding most wicked in life, 
and be therefore most justly reproved of Jeremiah, the 
Prophet of the Lord. Truth it is, that they were super- 
stitiously given to the honouring of their temple. But I 
would we were not as far too short from the due rever- 
ence of the Lord's house, as they overshot themselves 
therein. And if the Prophet justly reprehended them, 
hearken also what the Lord requireth at our hands, that 
we may know whether we be blame-worthy or no. 

It is written in Ecclesiastes, the fourth chapter, When Ecdes.iv. 
thou dost enter into the house of God, saith he, take heed to 
thy feet ; draw near that thou maijest hear :for obedience is 
much more tvorth than the sacrifice of fools, which know 
not what evil they do. Speak nothing rashly there, neither 
let thine heart he swift to utter words before God: for God 
is in heaven, and thou art upon the earth; therefore let thy 
words he few. Note, well-beloved, what quietness in 
gesture and behaviour, what silence in talk and words, is 
required in the house of God ; for so he calleth it. See 
whether they take heed to their feet, as they be here 
warned, which never cease from uncomely walking and 
jetting up and down and overthwart the church, showing 
an evident signification of notable contempt, both of God, 
and all good men there present : and what heed they 
take to their tongues and speech, which do not only speak 
words swiftly and rashly before the Lord, (which they be 
here forbidden) but also oftentimes speak filthily, covet- 
ously, and ungodlily talking of matters scarce honest or fit 
for the ale-house or tavern, in the house of the Lord ; lit- 
tle considering that they speak before God, who dweileth 
in heaven, (as is here declared) when they be but vermin 
here creeping upon the earth, in comparison to his eter- 
nal Majesty, and less regarding that they must give anac- Matusii. 
count at the great day of every idle word, wheresoever it be 



9 



140 



1 Car. xL 



Hosea i£ 



Lcut. xix. 



Matt. xxi. 
Mark xi. 
T.uKe xix. 
7'ohn x?. 



The second Fart of the Homily 

spoken, much more of filthy, unclean, or wieked words 
spoken in the Lord's house, to the great dishonour of his 
Majesty, and offence of all that hear them. And indeed, 
concerning the people and multitude, the temple is pre- 
pared for them to be hearers rather than speakers, consi- 
dering that as well the word of God is there read and 
taught, whereunto they are bound to give diligent ear 
with all reverence and silence, as also that common prayer 
and thanksgiving are rehearsed and said by the public mi- 
nister in the name of the people and the whole multitude 
present, where unto they, giving their ready audience, 
should assent and say, Amen, as St. Paul teacheth in the 
first Epistle to the Corinthians. And in another place* 
glorif ying God with one spirit and mouth ; which cannot 
be when every man and woman, in several pretences of 
devotion, prayeth privately ; one asking, another giving 
thanks, another reading doctrine, and not regarding to 
hear the common prayer of the minister. And peculiarly, 
what due reverence is to be used in the ministering of the 
sacraments in the temple, the same St. Paul teacheth to 
the Corinthians, rebuking such as did unreverently use 
themselves in that behalf. Have ye not houses to eat and 
drink in? saith he. Bo ye despise the church or congrega- 
tion of God? What shall I say unto you? Shall Ijiraisc 
you? In this I praise you not. And God requireth not 
only this outward reverence of behaviour and silence in 
his house, but all inward reverence in cleansing of the 
thoughts of our hearts, threatening by his Prophet Ho- 
sea in the ninth chapter, that, for the malice of the inven- 
tions and devices of the people, he will cast them out of his 
house: whereby is also signified the eternal casting of 
them out of his heavenly house and kingdom, which is 
most horrible. And therefore in the nineteenth of Levi- 
ticus God saith, Fear you with reverence my sanctuary, for 
I am the Lord, And according to the same the Prophet 
David saith, I will enter into thine house, I will worship in 
thy holy temple, in thy fear : showing what inward reverence 
and humbleness of mind the godly man ought to have in 
the house of the Lord. And to allege somewhat concern- 
ing this matter out of the New Testament, in what honour 
God would have his house or temple kept, and that by the 
example of our Saviour Christ, whose authority ought of 
good reasGn with all true Christians to be of most weight 
and estimation. It is written of all the four Evangelists, 
as a notable act, and worthy to be testified by many holy 
w itncsses, how that our Saviour Jesus Christ, that merciful 



of the right Use of the Church. 



and mild Lord, compared lor his meekness to a sheep suf- isaiahiui. 
fering with silence his fleece to he shorn from him, and isakbT' 
to a lamb led without resistance to the slaughter, which Mm,y 
gave his body to them that did smite him, answered not 
him that reviled, nor turned away his face from them 
that did reproach him and spit upon him, and, according 
to his own example, gave precepts of mildness and suffer- 
ance to his disciples : yet when he seeth the temple and 
holy house of his heavenly Father misordered, polluted, 
and profaned, useth great severity and sharpness, over- 
turned the tables of the exchangers, subverteth the seats 
of them that sold doves, maketh a whip of cords, and 
seourgeth out those wicked abusers and profaners of the 
temple of God, saying, My house shall he called the house 
of prayer; hut ye have made it a den of thieves. And in 
the second of John, Bo not ye make the house of my Fa- Joimii". 
ther the house of merchandize? For as it is the house of 
God, when God's service is duly done in it ; so when we 
wickedly abuse it with wicked talk or covetous bargain- 
ing, we make it a den of thieves, or an house of mer- 
chandize. Yea, and such reverence would Christ should 
be therein, that he would not suffer any vessel to be car- 
ried through the temple. And whereas our Saviour MarkaL 
Christ (as is before mentioned out of St. Luke) could be 
found no where (when he was sought) but only in the temple 
amongst the doctors ; and now again he exerciseth his au- 
thority and jurisdiction, not in castles and princely palaces 
amongst soldiers, but in the temple : ye may hereby un- 
derstand in what place his spiritual kingdom (which he 
denieth to be of this world) is soonest to be found, and 
best to be known of all places in this world. And accord- 
ing to this example of our Saviour Christ in the primitive 
Church, which was most holy and godly, and in the which 
due discipline with severity was used against the wicked, 
open offenders were not suffered once to enter into the 
house of the Lord, nor admitted to common prayer, and 
the use of the holy sacraments, with other true Christians, „ The pco 
until thev had done open penance before the whole church, p^'s fault was 

4 i ii • 1,1 i nioU grievous. 

And this was practised not only upon mean persons, but The sentence 
also upon the rich, noble, and mighty persons, yea, upon SSL and 
Theodosius, that puissant and mighty emperor, whom, XVshSB! 
for committing* a grievous and wilful murder, St. Am- d thwteSfiS! 
brose, bishop of Milan, reproved sharply, and f did also Sf- 
exeomniunicate the said emperor, and brought him to *ii v Wem 

a i j i ,i , . ,i . ,i ante he might 

open penance. And they that were so justly exempted i» better -pre- 
and banished, as is were, from the houso of the Lord, p£Ukd * chrys ' 



142 



The second Part of the Homily 



were taken (as they be indeed) for men divided and sepa- 
rated from Christ's church, and in most dangerous estate, 

icor.Y, yea, as St. Paul saith, even given unto Satan the Devil for 
a time; and their company was shunned and avoided of all 
godly men and women, until such time as they by repent- 
ance and public penance were reconciled. Such was the 
honour of the Lord's house in men's hearts, and outward 
reverence also at that time, and so horrible a thing was it 
to be shut out of the church and house of the Lord in 
those days, when religion was most pure, and nothing so 
corrupt as it hath been of late days. And yet we wil- 
lingly, either by absenting ourselves from the house of 
the Lord, do, as it were, excommunicate ourselves from 

. the church and fellowship of the saints of God ; or else 

coming thither, by uncomely and unreverent behaviour 
there, by hasty, rash, yea, unclean and wicked thoughts 
and words before the Lord our God, horribly dishonour 
his holy house, the church of God, and his holy name and 
majesty, to the great danger of our souls, yea, and cer- 
tain damnation also, if we do not speedily and earnestly 
repent us of this wickedness. 

Thus ye have heard, dearly beloved, out of God's word, 
what reverence is due to the holy house of the Lord, how 
all godly persons ought with diligence at times appointed 
thither to repair, how they ought to behave themselves 
there, with reverence and dread before the Lord, what 
plagues and punishments, as well temporal as eternal, the 
Lord in his holy word threateneth, as well to such as 
neglect to come to his holy house, as also to such who, 
coming thither, do unreverently by gesture or talk there 
behave themselves. Wherefore if we desire to have sea- 
sonable weather, and thereby to enjoy the good fruits of 
the earth ; if we will avoid drought and barrenness, thirst 
and hunger, which are plagues threatened unto such as 
make haste to go to their own houses, to ale-houses and 
taverns, and leave the house of the Lord empty and deso- 
late ; if we abhor to be scourged, not with whips made of 
cords, out of the material temple only, (as our Saviour 
Christ served the defilers of the house of God in Jerusa- 
lem) but also to be beaten and driven out of the eternal 

£>iies. iii. temple and house of the Lord (which is his heavenly 
kingdom) with the iron rod of everlasting damnation, and 
cast into utter darkness, where is weeping and gnashing 
of teeth ; if we fear, dread, and abhor this, I say, as we 
have most just cause to do, then let us amend this our 
negligence and contempt in coming to the house of the 



of the right Use of the Church. 



i 



Lord, this our unreverent behaviour in the house of the 
Lord ; and resorting thither diligently together, let us 
there, with reverent hearing of the Lord's holy word, 
calling on the Lord's holy name, giving of hearty (hanks 
unto the Lord for his manifold and inestimable benefits 
daily and hourly bestowed upon us, celebrating also reve- 
rently the Lord's holy sacraments, serve the Lord in his 
holy house, as becometh the servants of the Lord, in holi- 
ness and righteousness before him all the days of our life | 
and then we shall be assured after this life to rest in his 
holy hill, and to dwell in his tabernacle, there to praise 
and magnify his holy name in the congregation of his 
saints, in the holy house of his eternal kingdom of heaven, 
which he hath purchased for us by the death and shedding 
of the precious blood of his Son our Saviour Jesus Christ, 
to whom, with the Father and the Holy Ghost, one im- 
mortal God, be all honour, glory, praise, and thanksgiv- 
ing, world without end, Amm, 



AN' 



H0M1L Y 



Feril of Idolatry, and superfluous Decking of Churchts* 



THE FIRST PART. 



IN what points the true ornaments of the church or tem- 
ple of God do consist and stand, hath been declared in 
the two last Homilies, treating of the right use of the 
temple or house of God, and of the due reverence that all 
true Christian people are bound to give unto the same. 
The sum whereof is, that the church or house of God is 
a place appointed by the holy Scriptures, where the lively 
word of God ought to be read, taught, and heard, the 
Lord's holy name called upon by public prayer, hearty- 
thanks given to his Majesty for his infinite and unspeak- 
able benefits bestowed upon us, his holy sacraments duly 
and reverently ministered ; and that therefore all that be 
godly indeed ought both with diligence, at times ap- 
pointed, to repair together to the said church, and there 
with all reverence to use and behave themselves before 
the Lord. And that the said church thus godly used by 
the servants of the Lord, in the Lord's true service, for 
the efFectual presence of God's grace, wherewith he doth 
by his holy word and promises endue his people there 
present and assembled, to the attainment, as well of com- 
modities worldly, necessary for us, as also of all heavenly 
gifts, and life everlasting, is called by the word of God 
(as it is indeed) the Temple of the Lord, and the House of 
God, and that therefore the due reverence thereof is 
stirred up in the hearts of the godly, by the consideration 



Sermon against Peril of Idolatry. 



of these true ornaments of the said house of God, and not 
by any outward ceremonies, or costly and glorious deck- 
ing of the said house or temple of the Lord, contrary to 
the which most manifest doctrine of the Scriptures, and 
contrary to the usage of the primitive church, which was 
most pure and uneorrupt, and contrary to the sentences 
and judgments of the most ancient, learned, and godly 
doctors of the church, (as hereafter shall appear) the cor- 
ruption of these latter days hath brought into the church 
infinite multitudes of images, and the same, with other 
parts of the temple also, have decked with gold and silver, 
painted with colours, set them with stone and pearl, 
clothed them with silks and precious vestures, fancying 
untruly that to be the chief decking and adorning of the 
temple or house of God, and that all people should be 
the more moved to the due reverence of the same, if all 
corners thereof were glorious, and glistering with gold 
and precious stones. Whereas indeed they by the said 
images, and such glorious decking of the temple, have 
nothing at all profited such as were wise and of under- 
standing ; but have thereby greatly hurt the simple and 
unwise, occasioning them thereby to commit most hor- 
rible idolatry. And the covetous persons, by the same 
occasion, seeming to worship, and peradventure worship- 
ping indeed, not only the images, but also the matter of 
them, gold and silver, as that vice is of all others in the 
Scriptures peculiarly called idolatry, or worshipping of gp^'iT* 
images. Against the which foul abuses and great enor- 
mities shall be alleged unto you ; first, the authority of 
God's holy word, as well out of the Old Testament, as of 
the New. And secondly, the testimonies of the holy 
and ancient learned fathers and doctors, out of their own 
works and ancient histories ecclesiastical, both that you 
may at once know their judgments, and withal under- 
stand what manner of ornaments were in the temples in 
the primitive church, in those times which were most 
pure and sincere. Thirdly, the reasons and arguments 
made for the defence of images or idols, and the outrage- 
ous decking of temples and churches with gold, silver, 
pearl, and precious stones, shall be confuted, and so this 
whole matter concluded. But lest any should take occa- 
sion by the way, of doubting by words or names, it is 
thought good here to note first of all, that although in 
common speech we use to call the likeness or similitudes 
of men or other things, images, and not idols: yet the 
Scriptures use the said two words f idols and images J in- 

29 



446 The first Part of the Sermon 

differently for one thing alwav. They be words of divers 
tongues and sounds, but one in sense and signification in 
the Scriptures. The one is taken of the Greek word 
EiAv.cv. an idol, and the other of the Latin word Imago. 
an image, and so both used as English terras in the trans- 
lating of Scriptures indifferently, according as the Sep- 
tuaginta have ia their translation in Greek E't'faxx, and St. 
Jerome in his translation of the same places in Latin hath 
Simnlachra, in English, images. And in the New Tes- 

uoimT. lament, that which St. John calleth e-'JW^v, St. Jerome 
likewise translated] Simulachrum, as in all other like 
places of Scripture usually he doth so translate. And 
Tertullian. a most ancient doctor, and well learned in 
both the tongues, Greek and Latin, interpreting this place 
ub. de core- of St. John, Beware of idols, that is to say, saith Tertul- 

namin Yt2M 9 of the images themselves : the Latin words, which 
he useth, be Effigies and Imago, that is to say, an image. 
And therefore it skilleth not, whether in this process we 
use the one term or the other, or both together, seeing 
they both (though not in common English speech, yet in 
Scripture) signify one thing. And though some, to blind 
men's eyes, have heretofore craftily gone about to make 
them to be taken for words of divers significations in 
matters of religion, and have therefore usually named 
the likeness or similitude of a thing set up amongst the 
heathen in their temples, or other places to be worshipped, 
an idol. But the like similitude with us, set up in the 
church, the place of worshipping, they call an image, as 
though these two words (idol and image J in Scripture, 
did differ in property and sense, which (as is aforesaid) 
differ only in sound and language, and in meaning be in- 
deed all one, especially in the Scriptures and matters of 
religion. And our images also have been, and be. and, if 
they be publicly suffered in churches and temples, ever 
will be also worshipped, and so idolatry committed to 
them, as in the last part of this Homily shall at large be 
declared and proved. Wherefore our images in temples 
and churches be indeed none other but idols, as unto the 
which idolatry hath been, is, and ever will be committed. 

And first of all, the Scriptures of the Old Testament, 
condemning and abhorring as well all idolatry or wor- 
shipping of images, as also the very idols or images them- 
selves, especially in temples, are so many and plentiful, 
That it were almost an infinite work, and to be contained 
in no small volume, to record all the places concerning 
the same. For when God had chosen to himself a peeu- 



against the Peril of Idolatry. 



4*7 



liar and special people from amongst all other nations thai 
knew not God, but worshipped idols and false gods, he 
gave unto them certain ordinances and laws to be kept 
and observed of his said people. But concerning none 
other matter did he give either more, or more earnest 
and express laws to his said people, than those that con- 
cerned the true worshipping of him, and the avoiding 
and fleeing of idols, and images, and idolatry : for that 
both the said idolatry is most repugnant to (he right wor- 
shipping of him and his true glory, above all other vices, 
and that he knew the proneness and inclination of mail's 
corrupt kind and uature to that most odious and abomi- 
nable vice. Of the which ordinances and laws, so given 
by the Lord to his people concerning this matter, I will 
rehearse and allege some that may be most special for this 
purpose, that you by them may judge of the rest. 

In the fourth chapter of the Book named Deutero- Demiy. 
nomy, is a notable place, and most worthy with all dili- u n ' X : ' 
gence to be marked, which beginneth thus : And now 9 Is- 
rael, hear the commandments and judgments which I teach 
thee, saith the Lord, that thou doing them mayest live, and 
enter and possess the land which the Lord God of your fa- 
thers will give you, ¥ e shall put nothing to the ivord which 
I speak to you, neither shall ye take any thing from it 
Keep ye the commandments of the Lord your God, which I 
command you. And by and by after he repeateth the same 
sentence three or four times, before he come to the matter 
that he w ould specially warn them of, as it were for a pre- 
face, to make them to take the better heed unto it. Take 
heed to thyself, saith he, and to thy soul, with all careful- 
ness, lest thouforgettest the things which thine eyes have seen, 
and that they go not out of thine heart all the days of thy 
life; thou shalt teach them to thy children and nephews, or 
posterity. And shortly after, The Lord spake unto you 
out of the middle of fire; ye heard the voice or sound of his 
words, hut you did see no form or shape at all. And by 
and by followeth, Take heed therefore diligently unto your 
souls : you saw no manner of image in the day. in the which 
the Lord spake unto you in Horeb, out of the midst ofthejin? 
lest peradventure you, being deceived, should make to your- 
selves any graven image, or likeness of man or vjoman, gp 
the likeness of any beast which is upon the earth, or of the 
birds thatjly under heaven, or of any creeping thing that is 
moved on the earth, or of the fishes that do continue in the 
waters : lest peradventure thou, If ting up thine eyes to liea- 
vcn } do see the sun and the moon, and the stars of heaver ., 



The first Part of the Sermon 



and so thou, being deceived by error, shouldest honour and 
worship them, which the Lord thy God hath created to 
serve all nations that be under heaven. And again, Beware 
that thou forget not the covenant of the Lord thy God 9 
which he made with thee, and so make to thyself any carved 
image* of them which the Lord hath forbidden to be made: 
for the Lord thy God is a consuming fire, and a jealous 
God. If you have children and nephews, and do tarry in 
the land, and, being deceived, do make to yourselves any si- 
militude, doing evil before the Lord your God. and provoke 
him to anger; I do this day call upon heaven and earth to 
witness, that ye shall quickly perish out of the land whichyou 
shall possess ; you shall not dwell in it any long time ; but 
the Lord will destroy you, and will scatter you amongst all 
nations : and ye shall remain hut a very few amongst the 
nations, whither the Lord will lead you away ; and then shall 
you serve gods which are made with man's hands, of wood 
and stone, which see not, and hear not, neither eat nor 
smell, and so forth. This is a notable chapter, and treat- 
ed) almost altogether of this matter. But because it is 
too long to write out the whole, 1 have noted you certain 
principal points out of it. First, how earnestly and oft he 
eallcth upon them to mark and to take heed, and that upon 
the peril of their souls, to the charge which he giveth them. 
Then how he forbiddeth, by a solemn and long rehearsal 
of all things in heaven, in earth, and in the water, any 
image or likeness of any thing at all to be made. Thirdly, 
"what penalty and horrible destruction he solemnly, with 
invocation of heaven and earth for record, denounceth and 
threateneth to them, their children and posterity, if they, 
contrary to this commandment, do make or worship any 
images or similitude, which he so strictly hath forbidden. 
And when they, this notwithstanding, partly by inclination 
of man's corrupt nature, most prone to idolatry, and partly 
occasioned by the Gentiles and heathen people dwelling 
about them, who were idolaters, did fall to the making and 
worshipping of images; God, according to his word, 
brought upon them ail those plagues which he threatened 
them with, as appeareth in the Books of the Kings and 
the Chronicles, in sundry places at large. And agreeable 
hereunto are many other notable places in the Old Testa- 
ment. Deuteronomy xxvii. Cursed be he that maketh a 
carved image, or a cast or moltenimage, which is abomina- 
tion before the Lord, the rvork of the artificer's hand, and 
setteth it up in a secret corner ; and all the people shall say* 
Jlmen. 



against Peril of Idolatry. 



149 



Pead the thirteenth and fourteenth chapters of the 
Book of Wisdom concerning idols or images, how they 
be made, set up, ealied upon, and offered unto, and how 
he praised the tree whereof the gibbet is made, as happy 
in comparison to the tree that an image or idol is made 
of, even by these very words; Happy is the tree where- 
through righteousness eometh (meaning the gibbet) ; but 
cursed is the idol that is made with hands, yea, both it, 
and he that made it, and so forth. And by and by he 
showeth, how that the things which were the good crea- 
tures of God before, (as trees or stones) when they be 
onee altered and fashioned into images to be worshipped, 
become abomination, a temptation unto the souls of men, 
and a snare for the feet of the unwise. And why ? The 
seeking out of images is the beginning of whoredom, 
saith he ; and the bringing up of them is the destruction 
of life : for they were not from the beginning, neither 
shall they continue for ever. The wealthy idleness of 
inen hath found them out upon earth, therefore shall they 
come shortly to an end : and so forth to the end of the 
chapter, containing these points ; how idols or images 
were first invented and offered unto, how by an ungra- 
cious custom they were established, how tyrants compel 
men to worship them, how the ignorant and the common 
people are deceived by the cunning of the workman, and 
the beauty of the image, to do honour unto it, and so to 
err from the knowledge of God, and of other great and 
many mischiefs that come by images. And for a con- 
clusion he saith, that the honouring of abominable images 
is the cause, the beginning, and end of all evil, and that 
the worshippers of them be either mad or most wicked. 
See and view the whole chapter with diligence, for it is 
worthy to be well considered, especially that is written of 
the deceiving of the simple and unwise common people 
by idols and images, and repeated twice or thrice, lest it 
should be forgotten. And in the chapter following be 
these words: The painting of the picture and carved wa.iT, 
image with divers colours enticeth the ignorant, so that 
he honoureth and loveth the picture of a dead image 
that hath no soul. Nevertheless, they that love such evil 
things, they that trust in them, they that make them, 
they that favour them, and they that honour them, are 
all worthy of death, and so forth. 

Jn the Book of Psalms, the prophet etirseth the image- 
honourers in divers places. Confounded be all they that Psaimcx-. 
•worship carved images, and thai delight or glory in them. 



The first Tart of the Sermon 



psaim cssxv. Like be. they unto the images that make ihem 9 and all they 
that put their trust in them, 

isaiaiixiii. And in the Prophet Isaiah, sahh the Lord : Even I am 
the Lord, and this is my name, and my glory will I give to 
none other, neither my honour to graven images. And by 
and by ; Let them he confounded with shame that trust in 
idols or images, or say to them. Foil are our Gods. And 
in the fortieth chapter, after he hath set forth the ineom- 

isuiah si. prehensible Majesty of God, he asketh, To whom then tvill 
ye make God like? Or what similitude will ye set up unto 
him? Shall the carver make him a carved image? JLnd 
shall the goldsmith cover him with gold, and cast him into 
a form of silver plates? Jlndfor the poor man 9 shall tlw 
image-maker frame an image of timber, that he may have 
somewhat to set up also? And after this he crieth out, 
w retches, heard ye never of this ? Hath it not been preached 
unto you since the beginning, and so forth, hoxv by the crea- 
tion of the world, and the greatness of the ivork, they might 
understand the Majesty of God, the Creator and Maker of 
all, to be greater than that it should be expressed, or set 
forth in any image or bodily similitude? And besides this 
preaching, even in the law of God, written with his own 

Exod..^ finger, (as the Scripture speaketh) and that in the first 
tabie, and the beginning thereof, is this doctrine aforesaid 
against images, not briefly touched, but at large set forth 
and preached, and that with denunciation of destruction to 
the contemners and breakers of this law, and their poste- 
rity after them. And, lest it should not yet be marked, or 
not remembered, the same is written and reported not in 
one, but in sundry places of the word of God, that, by oft 
hearing and reading of it, we might once learn and re- 
member it, as you also hear daily read in the church, God 

hey. xxri. spake these words, and said, lam the Lord thy God. Thou 

l £d.'Z'. shall have none other Gods but me. Thou shalt not make 
to thyself any graven image, nor the likeness of any thing 
that is in heaven above, nor in the earth beneath, nor in 
the water under the earth : thou shalt not bow down to them, 
nor worship them: for I the Lord thy God am a jealous 
God, and 7'isit the sins of the fathers upon the children, 
unto tlie third and fourth generation of them that hate me, 
and shoiv mercy unto thousands in them thai love me, and 
keep my commandments. All this notwithstanding, neither 
could the notableness of the place, being the very begin- 
ning of the very loving Lord's law, make us to mark it, 
nor the plain declaration, by recounting of all kind of si- 
militudes, cause us to understand it, nor the oft repeating 



against Peril of Idolatry. 



£5f 



and reporting of it in divers and sundry places, the oft 
reading and hearing of it, could cause us to remember it, 
nor the dread of the horrible penalty to ourselves, our 
children, and posterity after us, fright us from trangress- 
ing of it, nor the greatness of the reward to us and our 
children after us, move us any thing to obedience, and 
the observing of this the Lord's great law : but as though 
it had been written in some corner, and not at large ex- 
pressed, but briefly and obscurely touched ; as though no 
penalty to the trangressors, nor reward to the obedient, 
had been adjoined unto it, like blind men without all 
knowledge and understanding, like unreasonable beasts, 
without dread of punishment or respect of reward, have 
diminished and dishonoured the high Majesty of the living 
God, by the baseness and vileness of sundry and divers 
images of dead stocks, stones, and metals. And as the 
Majesty of God, whom w e have left, forsaken, and dis- 
honoured, and therefore the greatness of our sin and of- 
fence against his Majesty, cannot be expressed ; so is the 
weakness, vileness, and foolishness, in device of the images 
(whereby we have dishonoured him) expressed at large 
in the Scriptures, namely, the Psalms, the Book of Wis- e ^^° f * e 
dom, the Prophet Isaiah, Ezekiel, and Baruch, espeei- jStWois L- 
ally in these places and chapters of them : Psalm exv. and iraagefu 
exxxiv. Isaiah xl. and xliv. Ezekiel vi. Wisdom xiii. xiv. 
and xv. Baruch vi. The which places, as I exhort you 
often and diligently to read, so are they too long at this 
present to be rehearsed in an Homily. Notwithstanding, 
I will make you certain brief or short notes out of them, 
what they say of these idols or images. First, that they 
be made but of small pieces of wood, stone, or metal, 
and therefore they cannot be any similitudes of the great 
Majesty of God, whose seat is heaven, and the earth his 
footstool. Secondly, that they be dead, have eyes, and 
see not, hands, and feel not, feet, and cannot go, &c. 
and therefore they cannot be lit similitudes of the living 
God. Thirdly, that they have no power to do good 
nor harm to others, though some of them have an axe* 
some a sword, some a spear in their hands, yet do thieves 
come into their temples and rob them, and they cannot 
once stir to defend themselves from the thieves : nay, if 
the temple or church be set a fire, that their priests can 
run away and save themselves, but they cannot once 
move, but tarry still like blocks as they are, and be 
burned, and therefore they can be no meet figures 
of the puissant and mighty God, who alone is able 



162 



The first Pari of the Sermon. 



both to save his servants, and to destroy his ene= 
mies everlastingly. They be trimly decked in gold, sil- 
ver, and stone, as well the images of men as of women, 
Baiuchvi. lifcc wanton vouches, (saith the Prophet Baruch) that 
love paramours, and therefore can they not teach us, nor 
our wives and daughters, auy soberness, modesty, and 
chastity. And therefore although it is now commonly 
said, that they be the laymen's books, yet we see they 
teach no good lesson, neither of God, nor godliness, but 
all error and wickedness. Therefore God by his word, 
as he forbiddeth any idols or images to be made or set up, 
so doth he command such as we find made and set up to 
be pulled down, broken, and destroyed. 
Num.Hriii. Xn& it is written in the Book of Numbers, the 23d 
chapter, that there was no idol in Jacob, nor there was 
no image seen in Israel, and that the Lord God was with 
the people. Where note, that the true Israelites, that 
is. the people of God. have no images among them, but 
that God was with them, and that therefore their enemieg 
cannot hurt them, as appearetli in the process of that 
chapter. And as concerning images already set up, thus 
Deut.vii.xii. g aith the Lord in Deuteronomy: Overturn their altars, 
and break them to pieces, cut down their groves, burn their 
images; for thou art an holy people unto the Lord. And 
the same is repeated more vehemently again in the twelfth 
chapter of the same book. Here note, what the people 
of God ought to do to images, where they find them. 
But lest am private persons, upon colour of destroying 
images, should make any stir or disturbance in the com- 
monwealth, it must always be remembered, that the re- 
dress of such public enormities pertaineth to the magis- 
trates, and such as be in authority only, and not to pri- 
vate persons, and therefore the good kings of Judah, 
Asa, Kezekiah, Josaphat, and Josias, are highly com- 
mended for the breaking down and destroying of the 
altars, idols, and images. And the Scriptures declare, 
that tliey specially in that point did that which was 
2 cETsiv r *S nt before the Lord. And contrariwise, Jeroboam, 
xv.xkxi.'' Achab, Jcas, and other princes, which either set up, 
or suffered such altars or images undestroyed, are by 
the word of God reported to have done evil before the 
Lord. And if any, contrary to the commandment of 
the Lord, will needs set up such altars or images, or 
suffer them undestroyed amongst them, the Lord himself 
threatened! in the first chapter of the Book of Numbers, 
and by his holy Prophets Ezekiel, Micah, and Habakkuk, 



against Peril of Idolatry. 



±53. 



that he will come himself and pull them down. And 
how he will handle, punish, and destroy the people that 
so set up or suffer such altars, images, or idols unde- 
s( roved, he denounceth by his Prophet Ezekiel on this 
manner: I myself, saith the Lord, will bring a sword over Bzek,vi 
youi to destroy your high places; I will cast down your 
altars, and breakdown your images; your slain men will 
I lay before your gods 9 and the dead carcases of the children 
of Israel will I cast before their idols ; your bones will I 
strew round about your altars and dwelling places, your 
cities shall be desolate, the hill chapels laid waste, your al- 
tars destroyed and broken, your gods cast down and taken 
away, your temples laid even with the ground, your own 
works clean rooted out, your slain men shall lie amongst you, 
that ye may learn to know how that I am the Lord, and so 
forth to the chapter's end, worthy with diligence to be read ; 
that they that be near shall perish with the sword ; they 
that be far off, with the pestilence ; they that flee into 
holds or wilderness, with hunger : and if any be yet left, 
that they shall be carried away prisoners to servitude and 
bondage. So that if either the multitude or plainness of 
the places might make us to understand, or the earnest 
charge that God giveth in the said places move us to re- 
gard, or the horrible plagues, punishments, and dreadful 
destruction, threatened to such worshippers of images or 
idols, setters up, or maintainers of them, might engender 
any fear in our hearts, we would once leave and forsake 
this wickedness, being in the Lord's sight so great an of- 
fence and abomination. Infinite places almost might be 
brought out of the Scriptures of the Old Testament con- 
cerning this matter : but these few at this time shall serve 
for all. 

You will say, peradventure, these things pertain to the 
Jews ; what have we to do with them? Indeed they per- 
tain no less to us Christians, than to them. For if we be 
the people of God, how can the word and law of God not 
appertain to us ? St. Paul, alleging one text out of the 
Old Testament, concludeth generally for other Scriptures 
of the Old Testament as well as that, saying, Whatsoever Raa. 
is written before (meaning in the Old Testament) is writ- 
ten for our instruction : which sentence is most specially 
true of such writings of the Old Testament, as contain 
the immutable law and ordinances of God, in no age or 
time to be altered, nor of any persons of any nations or 
age to be disobeyed, such as the above-rehearsed places be. 
Notwithstanding, for your further satisfy iag hereia ac- 

.21 



The first Fart of the Sermon 



wording to my promise, I will, out of the Scriptures of the 
]\ T ew Testament or Gospel of our Saviour Christ, like- 
wise make a confirmation of the said doctrine against 
idols or images, and of our duty concerning the same. 
First, the Scriptures of the New Testament do in sundry 
places make mention with rejoicing, as for a most excel- 
lent benefit and gift of God, that they which received 
the faith of Christ were turned from their dumb and 
dead images unto the true and living God, who is to be 
blessed for ever : namely, in these places ; the fourteenth 
and seventeenth of the Acts of the Apostles, the eleventh 
to the Romans ; and the first Epistle to the Corinthians, 
the twelfth chapter ; to the Galatians the fourth 5 and the 
lirst to the Thessalonians, the first chapter. 

And likewise the said idols, images, and worshipping of 
them, are in the Scriptures of the New Testament by 
the Spirit of God much abhorred and detested, and ear- 
nestly forbidden, as appeareth both in the forenamed 
places, and also many other besides, as in the seventh and 
fifteenth of the Acts of the Apostles, the first to the Ro- 
mans, where is set forth the horrible plague of idolaters, 
given over by God unto a reprobate sense, to work all 
wickedness and abominations not to be spoken, as usually 
spiritual and carnal fornication go together. 

In the first Epistle to the Corinthians, the fifth chapter, 
we are forbidden once to keep company, or to eat and drink 
with such as he called brethren or Christians, that do it<or- 
ship images. In the fifth to the Galatians, the worship- 
ping of images is numbered amongst the works ofthefesh : 
and in the first to the Corinthians, the tenth, it is called the 
service of devils, and that such as use it shall he destroyed. 
And in the sixth chapter of the said Epistle, and the fifth 
to the Galatians, is denounced, that such image-worship- 
pers shall never come into the inheritance of the kingdom of 
heaven. And in sundry other places is threatened, that 
the wrath of God shall come upon all such. And therefore 
ljohnr. St. John in his Epistle exhorteth us, as his dear children, 
1 cor. to beware of images. And St. Paul warneth us to fee from 
the worshipping of them, if we be wise, that is to say, if 
we care for health, and fear destruction, if we regard the 
kingdom of Gcd and life everlasting, and dread the wrath 
of God and everlasting damnation. For it is not possible 
that we should be worshippers of images and the true ser- 
vants of God also, as St. Paul teacheth, in the second to 
the Corinthians, the sixth chapter, affirming expressly 
that there can be no more consent or agreement between 



against Peril of Idolatry. 



the temple of God (which all true Christians be) and 
images > than between righteousness and unrighteousness, be- 
tween light and darkness, between the faithful and the un- 
faithful, or between Christ and the Bevil. Which place 
enforceth both that we should not worship images, and 
that we should not have images in the temple, for fear 
and occasion of worshipping them, though they be of 
themselves things indifferent : for the Christian is the 
holy temple and lively image of God, as the place well 
deelareth, to such as will read and weigh it. And 
whereas all godly men did ever abhor that any kneeling 
and worshipping or offering should be used to themselves 
when they were alive, (for that it was the honour due to 
God only) as appeareth in the Acts of the Apostles, by Acts *. 
St. Peter forbidding it to Cornelius, and by St. Paul and Actsxiv. 
Barnabas forbidding the same to the citizens in Lystra : 
yet we like mad men fall down before the dead idols or 
images of Peter and Paul, and give that honour to stocks 
and stones, which they thought abominable to be given to 
themselves being alive. And the good angel of God, as 
appeareth in the Book of St. John's Revelation, refused 
to be kneeled unto, when that honour was offered unto him 
of John : Beware, saith the angel, that thou doit not, for 
I am thy fellow servant. But the evil angel, Satan, de- 
sireth nothing so much as to be kneeled unto, and thereby 
at once both to rob God of his due honour, and to work 
the damnation of such as make him so low courtesy, as 
in the story of the Gospel appeareth in sundry places. 
Yea, and he offered our Saviour Christ all earthly goods, 
on the condition that he would kneel down and worship 
him. But our Saviour repelleth Satan by the Scriptures, 
saying, It is written, Thou shall worship the Lord thy God, JJJJjff 
and him alone shall thou serve. But we, by not worship- 
ping and serving God alone, (as the Scriptures teach us) 
and by worshipping of images, contrary to the Scriptures, 
pluck Satan to us, and are ready without reward to follow 
his desire : yea, rather than fail, we will offer him gifts 
and oblations to receive our service. But let us, brethren, 
rather follow the counsel of the good angel of God, than 
the suggestion of subtle Satan, that wicked angel and 
old serpent; who, according to the pride whereby he 
first fell, attempteth always by such sacrilege to deprive 
God (whom he envieth) of his due honour; and (be- 
cause his own face is horrible and ugly) to convey it to 
himself by the mediation of gilt stocks and stones, and 
withal to make us the enemies of God, and his own sup- 



The second Fart of the Sermon 



pliants and slaves, and, in the end, to procure us for a re- 
ward, everlasting destruction and damnation. Therefore 
above all things, if we take ourselves to be Christians in- 
deed, (as we be named) let us credit the word, obey the 
law, and follow the doctrine and example of our Saviour 
and Master Christ, repelling Satan's suggestion to idola- 
try and worshipping of images, according to the truth 
alleged and taught out of the Testament and Gospel of 
our said heavenly Doctor and Schoolmaster Jesus Christ, 
who is God to be blessed for ever. Amen, 



The second Fart of the Homihj against Peril of Idolatry, 

YOU have heard, well-beloved, in the first part of 
this Homily, the doctrine of the word of God 
against idols and images, against idolatry and worshipping 
of images, taken out of the Scriptures of the Old Testa- 
ment and the New, and confirmed by the examples as well 
of the Apostles as of our Saviour Christ himself. Now 
although our Saviour Christ taketh not or needeth not 
any testimony of men, and that which is once confirmed 
by the certainty of his eternal truth hath no more need 
of the confirmation of man's doctrine and writings, than 
the bright sun at noontide hath need of the light of a 
little candle, to put away darkness, and to increase his 
light : yet, for your further content, it shall in this second 
par t be declared (as in the beginning of the first part was 
promised) that this truth and doctrine concerning the 
forbidding of images, and worshipping of them, taken 
out of the holy Scriptures, as well of the Old Testament 
as the New, was believed and taught of the old holy fa- 
thers, and most ancient learned doctors, and received in 
the old primitive church, which was most uncorrupt and 
pure. And this declaration shall be made out of the said 
holy doctors' own writings, and out of the ancient histo- 
ries ecclesiastical to the same belonging. 

Tertullian, a most ancient writer and doctor of the 
church, who lived about one hundred and threescore 
years after the death of our Saviour Christ, both in sun- 
dry other places of his works, and specially in Ins book 
v oontr* written against The Manlier of Croicning, and in another 
Iittle treatise? cnlitled; Qf m Soldier's Crown or Garland, 



against Fcril of Idolatry* 



157 



doth most sharply and vehemently write and inveigh 
against images or idols : and upon St. John's words, 
the first epistle and fifth chapter, saith thus: St. John : John v. 
(saith he) deeply considering the matter, saith, My little 
children, keep yourselves from images or idols. He saith 
not now, keep yourselves from idolatry, as it were from 
the service and worshipping of them ; hut from the images 
or idols themselves, that is, from the very shape and like- 
ness of them : for it were an unworthy thing, that the 
image of the living God should become the image of a 
dead idol. Do you not think those persons which place 
images and idols in churches and temples, yea, shrine 
them even over the Lord's Table, even as it were of pur- 
pose to the worshipping and honouring of them, take 
good heed either to St. John's counsel, or Tertullian's? 
For so to place images and idols, is it to keep themselves 
from them, or else to receive and embrace them? 

Origen, in his book against Celsus, saith thus : " Chris- 
tian men and Jews, when they hear these words of the law, 
( Thou shaltfear the Lord thy God, and shalt not make any 
image J do not only abhor the temples, altars, and images 
of the gods, but, if need be, will rather die than they 
should defile themselves with any impiety." And shortly 
after he saith, " In the commonwealth of the Jews, the 
carver of idols and image-maker was cast far off and for- 
bidden, lest they should have any occasion to make images, 
which might pluck certain foolish persons from God, and 
turn the eyes of their souls to the contemplation of 
earthly things." And in another place of the same book, 
" It is not only (saith he) a mad and frantic part to worship 
images, but also once to dissemble or wink at it. And a 
man may know God and his only Son, and those which 
have had such honour given them by God, that they be 
called gods : but it is not possible that any should by wor- 
shipping of images get any knowledge of God." 

Athanasius, in his hook against the Gentiles, hath these 
words : " Let them tell, I pray you, how God may be 
known by an image. If it be by the matter of an image, 
then there needeth no shape or form, seeing that God 
hath appeared in all material creatures, which do testify 
his glory. Now, if they say he is known by the form or 
fashion, is he not better to be known by the living things 
themselves, whose fashions the images express ? For of 
surety, the glory of God should be more evidently known, if 
it were declared by reasonable and living creatures, rather 
than by dead and immoveable images. Therefore, when 



15S 



The second Part of the Sermon 



ye do grave or paint images, to the end to know GocI 
thereby, surely ye do an unworthy and unfit thing." 
And in another place of the same book he saith, «< The 
invention of images came of no good, but of evil 5 and 
whatsoever hath an evil beginning can never in any thing 
be judged good, seeing it is altogether naught." Thus 
far Athanasius, a \ery ancient, holy, and learned bi- 
shop and doctor, who judgeth both the first beginning 
and the end, and altogether of images or idols to be 
naught. 

Lactantius likewise, an old and learned writer, in his 
book of the Original of Error, hath these words : « God is 
above man, and is not placed beneath, but is to be sought 
in the highest region. Wherefore there is no doubt, but 
that no religion is in that place wheresoever any image 
is : for if religion stand in godly things, (and there is no 
godliness but in heavenly things) then be images with- 
iib.ii,?.i5. ou t religion." These be Lactantius's words, who was 
above thirteen hundred years ago, and within three hun- 
dred years after our Saviour Christ. 

Cyrillus, an old and holy doctor, upon the Gospel of 
St. John hath these words : « Many have left the Creator, 
and have worshipped the creature ; neither have they been 
abashed to say unto a stock, Thou art my father ; and to 
a stone, Thou begottest me. For many, yea, almost all 
(alas for sorrow) are fallen unto such folly, that they have 
given the glory of deity, or godhead, to things without 
sense or feeling." 

Epiphanius, Bishop of Salamine in Cyprus, a very holy 
and learned man, who lived in Theodosius the Emperor's 
time, about three hunderd and ninety years after our Sa- 
viour Christ's ascension, writeth thus to John Patriarch 
of Jerusalem : " I entered (saith Epiphanius) into a certain 
church to pray : I found there a linen cloth hanging in 
the church-door, painted, and having in it the image of 
Christ, as it were, or of some other saint ; (for I remember 
not well whose image it was :) therefore when I did see 
the image of a man hanging in the church of Christ, 
contrary to the authority of the Scriptures, I did tear it, 
and gave counsel to the keepers of the church, that they 
should wind a poor man that was dead, in the said cloth, 
and so bury him." 

And afterwards the same Epiphanius, sending another 
unpainted cloth, for that painted one which he had torn, 
to the said Patriarch, writeth thus : U I pray you, will 
the elders of that place to receive this cloth, which I have 



against Peril of Idolatry. iB9 

sent by this bearer, and command them that from hence- 
forth no such painted cloths, contrary to our religion, be 
hanged in the church of Christ. For it becometh your 
goodness rather to have this care, that you take away 
such scrupulosity, which is unfitting for the church of 
Christ, and offensive to the people committed to your 
charge.'' And this Epistle, as worthy to be read of many, 
did St. Jerome himself translate into the Latin tongue. 
And that ye may know that St. Jerome had this holy 
and learned bishop Epiphanius in most high estimation, 
and therefore did translate this Epistle as a writing of au- 
thority, hear what a testimony the said St. Jerome giveth 
him in another place, in his treatise against the Errors 
of John Bishop of Jerusalem, where he hath these words : 
" Thou hast (saith St. Jerome) Pope Epiphanius, which ah notaM* 
doth openly in his letters call thee an heretic. Surely JS ** S 
thou art not to be preferred before him, neither for age, Popes ° 
nor learning, nor godliness of life, nor by the testimony 
of the whole world." And shortly after in the same Trea- 
tise, saith St. Jerome, Bishop Epiphanius was ever of so 
great veneration and estimation, that Valens the Emperor, 
who was a great persecutor, did not once touch him. 
For heretics, being princes, thought it their shame, if 
they should persecute such a notable man. And in the 
Tripartite Ecclesiastical History, the ninth book, and for- 
ty-eighth chapter, is testified, that" Epiphanius, being yet 
alive, did work miracles, and that after his death devils, 
being expelled at his grave or tomb, did roar." Thus you 
see what authority St. Jerome, and that most ancient his- 
tory, give unto the holy and learned Bishop Epiphanius, lib. i*. e, 
whose judgment of images in churches and temples, 
then beginning by stealth to creep in, is worthy to be 
noted. 

First, he judged it contrary to Christian religion, and 
the authority of the Scriptures, to have any images in 
Christ's church. Secondly, he rejected not only carved, 
graven, and molten images, but also painted images out 
of Christ's church. Thirdly, that he regarded not whe- 
ther it were the image of Christ, or of any other saint ; 
but being an image, would not suffer it in the church, 
Fourthly, that he did not only remove it out of the church, 
but with a vehement zeal tare it in sunder, and exhorted 
that a corse should be wrapped and buried in it, judging 
it meet for nothing but to rot in the earth, following 
herein the example of the good king Hczekiah, who 
brake the brazen serpent to pieces, and burned ilto ashes., 



IGO 



2 Tie second Fart of the Sermon 



for that idolatry was committed to it. Last of all, that 
Epiphaiiius thinketh it the duty of vigilant bishops to be 
careful that no images be permitted in the church, for 
that they be occasion of scruple and offence to the people 
committed to their charge. Now, whereas neither St. 
Jerome, who did translate the same Epistle, nor the au- 
thors of that most ancient History Ecclesiastical Tripar- 
tite, (who do most highly commend Epiphanius, as is 
aforesaid) nor any other godly or learned bishop at that 
time, or shortly after, have written any thing against 
Epiphanius's judgment concerning images ; it is an evident 
proof, that in those days, which were about four hundred 
years after our Saviour Christ, there were no images 
publickly used and received in the church of Christ, 
which was then much less corrupt and more pure than 
now it is. 

And whereas images began at that time secretly and 
by stealth to creep out of private men's houses into the 
churches, and that first in painted cloths and walls, such 
bishops as were godly and vigilant, when they spied 
them, removed them away, as unlawful and contrary to 
Christian religion, as did here Epiphanius, to whose 
judgment you have not only St. Jerome, the translator 
of his Epistle, and the writer of the History Tripartite, 
but also all the learned and godly clerks, yea, and the 
whole church of that age, and so upward to our Sa- 
viour Christ's time, by the space of about four hundred 
years, consenting and agreeing. This is written the 
more largely of Epiphanius, for that our i in age-main - 
tainers now-a-days, seeing themselves so pressed with 
this most plain and earnest act and writing of Epiphanius, 
a bishop and doctor of such antiquity and authority, la- 
bour by all means (but in vain against the truth) either 
to prove that this Epistle was neither of Epiphanius's 
writing, nor St. Jerome's translation : Either if it be, say 
they, it is of no great force ; for this Epiphanius, say they, 
was a Jew, and being converted to the Christian faith and 
made a bishop, retained the hatred which Jews have to im- 
ages still in his mind, and so did and wrote against them 
as a Jew, rather than as a Christian. O Jewish impu- 
deney and malice of such devisers ! It should be proved, 
and not said only, that Epiphanius was a Jew. Further- 
more, concerning the reason they make, I would admit it 
gladly. For if Epiphanius's judgment against images is 
not to be admitted, for that he was born of a Jew, an en- 
emy to images, which be God's enemies, converted to 



against Peril of Idolatry, 



161 



Christ's religion, then likewise followeth it, that no sen- 
tence in the old doctors and fathers, sounding for images, 
ought to be of any authority ; for that in the primitive 
church the most part of learned writers, as Turtullian, Cy- 
prian, Ambrose, Austin, and infinite others more, were of 
Gentiles (which be favourers and worshippers of images) 
converted to the Christian faith, and so let somewhat slip 
out of their pens, sounding for images, rather as Gentiles 
than Christians, as Eusebius in his History Ecclesiastical, 
and St. Jerome saith plainly, " that images came first from 
the Gentiles to us Christians." And much more doth it 
follow, that the opinion of all the rabbiement of the Po- 
pish church, maintaining images, ought to be esteemed 
of small or no authority, for that it is no marvel that 
they, which have from their childhood been brought up 
amongst images and idols, and have drunk in idolatry 
almost with their mother's milk, hold with images and 
idols, and speak and write for them. But indeed it 
"would not be so much marked, whether he were of a 
Jew, or a Gentile, converted imto Christ's religion, that 
writeth, as how agreeable or contrary to God's word he 
doth write, and so to credit or discredit him. Now, what 
God's word saith of idols and images, and the worship- 
ping of them, you heard at large in the first part of this 
Homily. 

St. Ambrose, in his treatise of the death of Theodosius 
the Emperor, saith, " Helene found the Cross and the title 
on it. She worshipped the King, and not the wood^ 
surely, (for that is an heathenish error, and the vanity 
of the wicked,) but she worshipped him that hanged o» 
the Cross, and whose name was written in the title and 
so forth. See both the godly Empress's fact, and St. Am- 
brose's judgment at once: they thought it had been an 
heathenish error and vanity of the wicked, to have wor- 
shipped the Cross itself, which was embrued with our 
Saviour Christ's own precious blood. And we fall down 
before every cross piece of timber, which is but an image 
of that Cross. 

St. Augustine, the best learned of all ancient doctors,, 
in his forty-fourth Epistle to Maximus, saith, «' Know 
thou, that none of the dead, nor any thing that is mad.d 
of God, is worshipped as God of the Catholic Christians* 
of whom there is a church also in your town." Note, that 
by St. Augustine, such as worshipped the dead, or crea- 
tures, be not Catholic Christians. 

The same St, Augustine teacheth, in the twelfth book 

22 



162 



The second Part of the Sermon 



of the City of God, the tenth chapter, « that neither 
temples or churches ought to he builded or made for 
martyrs or saints, but to God alone : and that there ought 
no priests to be appointed for martyr or saint, but to God 
only." The same St. Augustine, in his book of the Man- 
ners of the Catholic Church, hath these words; « I know 
that many be worshippers of tombs and pictures ; 1 know 
that there be many that banquet most riotously over the 
graves of the dead, and giving meat to dead carcases, do 
bury themselves upon the buried, and attribute their 
gluttony and drunkenness to religion." See, he esteemetli 
worshipping of saints 9 tombs and pictures as good reli- 
gion as gluttony and drunkenness, and no better at all. 
St. Augustine greatly alloweth Marcus Varro, affirming, 
that religion is most pure without images, and saith him- 
self, « Images be of more force to crooken an unhappy soul, 
than to teach and instruct it." And saith further, " Every 
child, yea, every beast knoweth that it is not God that 
they see." Wherefore then doth the Holy Ghost so often 
admonish us of that which all men know ? Whereunto 
Lib. «Ie Civ. St. Augustine himself answereth thus : " For (saith he) 
SfpsaTS'xxvt. when images are placed in temples, and set in honourable 
andcxiii. sublimity, and begin once to be worshipped, forthwith 
breedeth the most vile affection of error." This is St. 
Augustine's judgment of images in churches, that by and 
by they breed error and idolatry. It would be tedious to 
rehearse all other places, which might be brought out of 
the ancient "doctors, against images and idolatry. Where- 
fore we shall hold ourselves contented with these few at 
this present. Now, as concerning histories ecclesiastical, 
touching this matter, that ye may know why, and when, 
and by whom images were first used privately, and after- 
wards not only received into Christian churches and 
temples, but in conclusion worshipped also, and how the 
same was gainsaid, resisted, and forbidden, as well by 
godly bishops and learned doctors, as also by sundry 
Christian princes : I will briefly collect into a compendi- 
ous history, that which is at large and in sundry places 
written by divers ancient writers and historiographers 
concerning this matter. 

As the Jews, having a most plain and express command- 
ment of God, that they should neither make nor worship 
any image, (as it is at large before declared) did, notwith- 
standing, by the example of the Gentiles or Heathen 
people that dwelt about (hem, fall to the making of images, 
and worshipping of them, and so to the committing of 



ugaivst Peril of Idolatry. 



roost abominable idolatry, for the which God by his holy 
Prophets doth most sharply reprove and threaten them, 
and afterward did accomplish his said threatening by ex- 
treme punishing of them, (as is also above specified ;) even 
so some of the Christians in old time, which were con- 
verted from worshipping of idols and false gods, unto the 
true living God, and to our Saviour Jesus Christ, did of a 
certain blind zeal (as men long accustomed to images) 
paint or carve images of our Saviour Christ, his mother 
Mary, and of the Apostles, thinking that this was a point 
of gratitude and kindness toward those, by whom they 
had received the true knowledge of God, and the doe- 
trine of the Gospel. But these pictures or images came 
not yet into churches, nor were yet worshipped of a long 
time after. And lest you should think that I do say this 
of mine own head only, without authority, I allege for 
me Eusebius, bishop of Cassarea, and the most ancient 
author of the Ecclesiastical History, who lived about the 
three hundred and thirtieth year of our Lord, in Coastan- 
tius Magnus's days, and his son Constantius, emperors, 
in the seventh book of his History Ecclesiastical, the 
fourteenth chapter, and St. Jerome upon the tenth chap- 
ter of the Prophet Jeremiah, who both expressly say, 
(i That the errors of images (for so St. Jerome calleth it) 
have come in and passed to the Christians from the Gen- 
tiles, by an heathenish use and custom." The cause and 
means Eusebius showeth, saying, It is no marvel, if they 
which being Gentiles before, and did believe, seemed to 
offer this as a gift to our Saviour, for the benefits which 
they had received of him; yea, and we do see now that 
images of Peter and Paul, and of our Saviour himself, be 
made, and tables to be painted, which I think to have been 
observed and kept indifferently by an heathenish custom. 
For the Heathen are wont so to honour them whom they 
judged honour worthy, for that some tokens of old men 
should be kept. For the remembrance of posterity is a 
token of their honour that were before, and the love of 
those that come after." 

Thus far I have rehearsed Eusebius's words. Where 
note ye, that both St. Jerome and he agree herein, that 
these images came in amongst Christian men by such as 
were Gentiles, and accustomed to idols, and being eon- 
verted to the faith of Christ, retained yet some remnants 
of gentility not throughly purged : for St, Jerome calleth 
it an error manifestly. And the like example we see in 
the Acts of the Apostles, of the -Jews, who, when they 



16* 



Hie second Part of the Sermon 



were converted to Christ, would have brought in their 
circumcision (whereunto they were so long accustomed) 
with them, into Christ's religion. With whom the 
A#ssr. Apostles (namely St. Paul) had much ado for the staying 
of that matter. But of circumcision was less marvel, for 
that it came first in by God's ordinance and commandment. 
A man may most justly wonder of images, so directly 
against God's holy word and strict commandment, how 
they should enter in. But images were not yet worshipped 
in Eusebius's time, nor publicly set up in churches and 
temples ; and they who privately had them did err of a 
certain zeal, and not by malice: but afterwards they 
crept out of private houses into churches, and so bred first 
superstition, and last of all idolatry amongst Christians, as 
hereafter shall appear. 

In the time of Theodosius and Martian, emperors, who 
reigned about the year of our Lord 460, and 1117 years 
ago, when the people of the city of Nola once a year 
did celebrate the birth-day of St. Felix in the temple, 
and used to banquet there sumptuously, Pontius Paulinus, 
bishop of Nola, caused the walls of the temple to be 
painted with stories taken out of the Old Testament, that 
the people beholding and considering those pictures, 
Blight the better abstain from too much surfeiting and 
riot. And about the same time Aurelius Prudentius, a 
very learned and Christian poet, declareth how he did see 
painted in a church the history of the passion of St. Cas- 
sian, a schoolmaster and martyr, whom his own scholars, 
at the commandment of the tyrant, tormented with the 
pricking or stabbing in of their pointels, or brazen pens, 
into his body, and so by a thousand wounds and more 
(as saith Prudentius) most cruelly slew him. And these 
were the first paintings in churches that were notable of 
antiquity. And so by this example came in painting, 
and afterwards images of timber and stone, and other 
matter, into the churches of Christians. Now, if ye 
well consider this beginning, men are not so ready to 
worship a picture on a wall, or in a window, as an em- 
bossed and gilt image, set with pearl and stone. And a 
process of a story, painted with the gestures and actions 
of many persons, and commonly the sum of the story 
written withal, hath another use in it, than one dumb 
idol or image standing by itself. But from learning by 
painted stories, it came by little and little to idolatry. 
"Which when godly men (as well emperors and learned 
bishops as others) perceived, they commanded that such 



against Peril of Idolatry. 



pictures, images, or idols, should be used no more. And 
I will, for a declaration thereof, begin with the decree of 
the ancient Christian emperors, Valens and Theodosius II. 
who reigned about four hundred years after our Saviour 
Christ's ascension, who forbade that any images should be 
made or painted privately : for certain it is, that there 
were none in temples publicly in their time. These em- 
perors did write unto the captain of the army attending 
on the emperors after this sort : " Valens and Theodosius, 
emperors, unto the captain of the army : Whereas we have 
a diligent care to maintain the religion of God above in 
all things, we will grant to no man to set forth, grave, 
carve, or paint the image of our Saviour Christ in co- 
lours, stone, or any other matter ; but in what place so- 
ever it shall be found, we command that it be taken 
away, and that all such as shall attempt any thing contrary 
to our decrees or commandment herein, shall be most 
sharply punished." This decree is written in the books 
named Lihri JLngustales, the Imperial Books, gathered by 
Tribonianus, Basilides, Theophilus,Dioseorus, and Satira, 
men of great authority and learning, at the commandment 
of the Emperor Justinian ; and is alleged by Petrus Cri- 
nitus, a notable learned man, in the ninth book and ninth 
chapter of his work, entitled, Dehonesta Bisciplina, that 
is to say, Of honest Learning. Here you see what Chris- 
tian princes of most ancient times decreed against images, 
which then began to creep in amongst the Christians. 
For it is certain, that by the space of three hundred years, 
and more, after the death of our Saviour Christ, and be- 
fore these godly emperors reigned, there were no images 
publicly in churches, or temples. How would the idola- 
ters glory, if they had so much antiquity and authority 
for them, as is here against them ! 

Now, shortly after these days, the Goths, Vandals, 
Huns, and other barbarous and wicked nations, burst into 
Italy, and all parts of the West countries of Europe, with 
huge and mighty armies, spoiled all places, destroyed ci- 
ties, and burned libraries, so that learning and true reli- 
gion went to rack, and decayed incredibly. And so the 
bishops of those latter days being of less learning, and in 
the midst of the wars, taking less heed also than did the 
bishops afore, by ignorance of God's word, and negli- 
gence of bishops, and especially barbarous princes, not 
rightly instructed in true religion, bearing the rule, 
images came into the church of Christ in the said West 
parts, where these barbarous people ruled, not now in 



Hie second Pari of the Sermon 



painted cloth only, hut embossed in stone, timber, metal, 
and other like matter, and were not only set up, but be- 
gan to be worshipped also. And therefore Serenus, bi- 
shop of Massile, the head town of Gallia Narbonensis, 
(now called the Province,) a godly and learned man, who 
was about six hundred years after our Saviour Christ, see- 
ing the people, by occasion of images, fall to most abo- 
minable idolatry, brake to pieces all the images of Christ 
and saints, which were in that city ; and was therefore 
complained upon to Gregory, the first of that name, bi- 
shop of Rome, who was the first learned bishop that did 
allow the open having of images in churches, that can be 
known by any writing or history of antiquity. And upon 
this Gregory do ail image-worshippers at this day ground 
their defence. But as all things that be amiss have from 
a tolerable beginning grown worse and worse, till they at 
the last became intolerable, so did this matter of images. 
First, men used privately stories painted in tables, cloths, 
and walls. Afterwards gross and embossed images pri- 
vately in their own houses. Then afterwards, pictures 
first, and after them, embossed images began to creep into 
churches, learned and godly men ever speaking against 
them. Then by use it was openly maintained, that they 
might be in churches ; but yet forbidden, that they should 
be worshipped. Of which opinion was Gregory, as by 
the said Gregory's Epistle to the forewarned Serenus, 
bishop of Massile, plainly appeareth. Which Epistle is 
to be found in the book of Epistles of Gregory, or Re- 
gister, in the tenth part of the fourth Epistle, where he 
hath these words: "That thou didst forbid images to 
be worshipped, we praise altogether ; but that thou didst 
break them, we blame. For it is one thing to worship 
the picture, and another thing by the picture of the 
story to learn what is to be worshipped. For that which 
Scripture is to them that read, the same doth picture per- 
form unto idiots, or the unlearned, beholding : ,? and so 
forth. And after a few words : " Therefore it should not 
have been broken, which was setup, not to be worshipped 
in churches, but only to instruct the minds of the ignorant." 
And a little after : " Thus thou shouldst have said, If you 
•will have images in the church for that instruction, 
wherefore they were made in old time, I do permit that 
they may be made, and that you may have them, and 
show them ; that not the sight of the story, which is 
opened by the picture, but that worshipping, which was 
inconveniently given to the pictures* did mislike yon. 



against Peril of Idolatry. 



167 



And if any would make images, not to forbid theni, but 
avoid by all means to worship any image." By these sen- 
tences taken here and there oat of Gregory's Epistle to 
Serenas, (for it were too long to rehearse the whole) ye 
may understand whereunto the matter was now eome, six 
hundred years after Christ : That the having of images or 
pictures in the churches were then maintained in the West 
part of the world, (for they were not so forward yet in the 
East church.) but the worshipping of them was utterly for- 
bidden. And you may withal note, that seeing there is no 
ground for worshipping of images in Gregory's writing, 
but a plain condemnation thereof, that such as do worship 
images do unjustly allege Gregory for them. And fur- 
ther ; if images in the church do not teach men, accord- 
ing to Gregory's mind, but rather blind them ; it follow- 
ed^ that images should not be in the church by his sen- 
tence, who only would they should be placed there, 
to the end that they might teach the ignorant. Where- 
fore, if it be declared, that images have been, and be 
worshipped ; and also, that they teach nothing but errors 
and lies, (which shall by God's grace hereafter be done ;) 
I trust that then, by Gregory's own determination, all 
images and image-worshippers shall be overthrown. But 
in the mean season, Gregory'9 authority was so great in 
all the West church, that by his encouragement men set 
up images in all places : but their judgment was not so 
good to consider, w hy he would have them set up, but 
they fell all on heaps to manifest idolatry, by worshipping 
of them, which Bishop Serenas (not without just cause) 
feared would come to pass. Now, if Serenus's judgment, 
thinking it meet that images, whereunto idolatry was 
committed, should be destroyed, had taken place, idolatry 
had been overthrown : for to that which is not no man 
eommitfeth idolatry. But of Gregory's opinion, thinking 
that images might be suffered in churches, so it were 
taught that they should not be worshipped ; what ruin of 
religion, and what mischief ensued afterward to all Chris- 
tendom, experience hath to our great hurt and sorrow 
proved. First, by the schism rising between the East 
and the West church about the said images. Next, by 
the division of the empire into two parts, by the same 
occasion of images, to the great weakening of all Chris- 
tendom ; whereby, last of all, hath followed the utter 
overthrow of the Christian religion and noble empire in 
Greece, and all the East parts of the world, and the in- 
crease of Mahomet's false religion, arid the cruel domt- 



The second Part of the Sermon 



nion and tyranny of the Saracens and Turks, who do how 
hang over our necks also, that dwell in the West parts of 
the world, ready at all occasions to over-run us. And 
all this do we owe unto our idols and images, and our 
idolatry in worshipping of them. 

But now give you ear a little to the process of the his- 
<fcRtbu» P Roi' tory, wherein I do much follow the histories of Paulas 
£3 * Diaconus, and others, joined with Eutropius, an old wri- 

ter. For though some of the authors were favourers of 
images, yet do they most plainly and at large prosecute 
piatina in the histories of those times, whom Baptist Platina also, in 
tin? 8 «t° Greg, his History of Popes, as in the Lives of Constantine and 
Gregory II. bishops of Rome, and other places, (where 
he treat eth of this matter) doth chiefly follow. After 
Gregory's time, Constantine, bishop of Rome, assembled a 
.council of Bishops in the West church, and did condemn 
Philippicus, then emperor, and John, bishop of Constan- 
tinople, of the heresy of the Monothelites, not without 
a cause indeed, but very justly. When he had so done, by 
the consent of the learned about him? the said Constan- 
tine, bishop of Rome, caused the images of the ancient 
fathers, which had been at those six councils, which were 
allowed and received of all men, to be painted in the en- 
try of St. Peter's church at Rome. When the Greeks 
had knowledge hereof, they began to dispute and reason 
the matter of images with the Latins, and held this opi- 
nion ; that images could have no place in Christ's church ; 
and the Latins held the contrary, and took part with the 
images. So the East and West churches, which agreed 
well before, upon this eontention about images, fell to ut- 
ter enmity, which was never well reconciled yet. But in 
the mean season Philippicus and Arthemius, or Anastasius, 
emperors, commanded images and pictures to be pulled 
down, and rased out in every place of their dominion. 
After them came Tlieodosius HI. he commanded the de- 
faced images to be painted again in their places : but this 
Theodosius reigned but one year. Leo, the third of that 
name, succeeded him ; who was a Syrian born, a very 
wise, godly, merciful, and valiant prince. This Leo 
by proclamation commanded, that all images, set up in 
churches to be worshipped, should be plucked down and 
defaced: and required specially the bishop of Rome, that 
he should do the same ; and himself, in the mean season, 
caused all images, that were in the imperial city of Con- 
stantinople, to be gathered on an heap in the midst of the 
city, and there publicly burned them to ashes ) and whited 



against Peril of Idolatinj. 



169 



ever, and rased out all pictures, painted upon the walls of 
the temples; and punished sharply divers maintainors of 
images. And when some did therefore report him to be 
a tyrant, he answered, " That such of all other were most 
justly punished, who neither worshipped God aright, nor re- 
garded the imperial majesty and authority, but inalieiously 
rebelled against wholesome and profitable laws." When 
Gregorius, the third of that name, bishop of Rome, heard 
of the Emperor's doings in Greece concerning the images, 
he assembled a council of Italian bishops against him ; and 
there made decrees for images, and that more reverence and 
honour should yet be given to them than was before ; and 
stirred up the Ilalians against the Emperor, first at Raven- 
na, and moved them to rebellion. And as Uspurgensis Treason and 
and Anthonius, bishops of Florence, testify in their Chro- the irfen^ut 
nicies, he caused Rome and all Italy, at the least, to refuse ™w- 
their obedience, and the payment of any more tribute to 
the Emperor ; and so by treason and rebellion maintained 
their idolatry. Which example other bishops of Rome 
have continually followed, and gone through withal most 
stoutly. 

After this Leo, who reigned thirty-four years, succeed- 
ed his son Constantine V. who, after his father's example, 
kept images out of the temples^ and being moved with 
the council, which Gregory had assembled in Italy, for 
images against his father, he also assembled a council of 
all the learned men and bishops of Asia and Greece, al- 
though some writers place this council in Leo Isauricus, 
his father's latter days. In this great assembly they sat a council a- 
in council from the fourth of the Idus of February, to s&m5t UBa s es ? 
the sixth of the Idus of August, and made concerning the 
use of images this decree : 44 It is not lawful for them that 
believe in God through Jesus Christ to have any images, 
neither of the Creator, nor of any creatures, set up in 
temples to be worshipped ; but rather that all things by 
the law of God, and for the avoiding of olFence, ought to 
be taken out of the churches." And this decree was ex- 
ecu ted in all places where any images were found in 
Asia or Greece. And the Emperor sent the determina- 
tion of this council, holden at Constantinople, to Paul, 
then bishop of Rome, and commanded him to cast all 
images out of the churches: which he (trusting in the 
friendship of Pipine, a mighty prince) refused to do. And 
both he and his successor Stephanus III. (who assembled 
another council in Italy for images) condemned the Em- 
peror and the council of Constantinople of heresy:- asd 



17& 



The second Part of the Sermon 



made a decree, 66 That the holy images (for so they called 
them) of Christ, the blessed Virgin, and other saints, were 
indeed worthy honour and worshipping." When Constan- 
tine was dead, Leo IV. his son. reigned after him, who 
married a woman of the city of Athens, named Theodora, 
tfrEirene. who also was called Irene, by whom he had a son, named 
Constantine VI. and dying whilst his son was yet young, 
left the regiment of the empire, and governance of his 
young son, to his wife Irene. These things were done in 
the church about the year of our Lord 760. Note here, 
I pray you, in this process of the story, that in the 
churches of Asia and Greece there were no images pub- 
licly by the space of almost seven hundred years. And 
there is no doubt but the primitive church next the 
Apostles' time was most pure. Note also, that when the 
contention began about images, how of six Christian em- 
perors, who were the chief magistrates by God's law to 
be obeyed, only one, which was Theodosius, who reigned 
but one year, held with images. All the other em- 
perors, and all the learned men and bishops of the East 
church, and that in assembled councils, condemned 
them, besides the two emperors before mentioned, Va- 
lens and Theodosius II. who were long before these 
times, who strictly forbad that any images should be 
made. And universally after this time all the emperors 
of Greece (only Theodosius excepted) destroyed continu- 
ally all images. Now, on the contrary part, note ye, 
that the bishops of Rome, being no ordinary magistrates 
appointed of God, out of their diocess, but usurpers of 
princes' authority, contrary to God 5 s word, were the 
maintainers of images against God's word, and stirrers up 
of sedition and rebellion, and workers of continual trea- 
son against their sovereign lords, contrary to God's law, 
and the ordinances of all human laws, being not only 
enemies to God, but also rebels and traitors against their 
princes. These be the first bringers in of images openly 
into churches. These be the maintainers of them in the 
churches: and these be the means, whereby they have 
maintained them; to wit, conspiracy, treason, and rebel- 
lion against God and their princes. 

Now to proceed in the history, most worthy to be know n, 
In the nonage of Constantine VI. the Empress Irene, his 
mother, in whose hands the regiment of the empire re- 
mained, was governed much by the ad vice of Theodore? 
bishop, and Tharasius, patriarch of Constantinople, who 
practised and held with the bishop of Home in maintain- 



against Peril of Idolatry. 



171 



£ng of images most earnestly. By whose counsel and en- 
treaty, the Empress first most wickedly digged up the 
body of her father-in-law Constantine V. and command- 
ed it to be openly burned, and the ashes to be thrown into 
the sea. Which example (as the constant report goeth) 
had like to have been put in practice with princes' corses 
in our days, had the authority of the holy father conti- 
nued but a little longer. The cause, why the Empress 
Irene thus used her father-in-law, was, for that he, when 
he was alive, had destroyed images, and had taken away the 
sumptuous ornaments of churches, saying, « that Christ, 
whose temples they were, allowed poverty, and not pearls 
and precious stones." Afterward the said Irene, at the 
persuasion of Adrian, bishop of Rome, and Paul, the pa- 
triarch of Constantinople, and his successor Tharasius, as- 
sembled a council of the bishops of Asia and Greece, at the 
city Nicea ; where the bishop of Rome's legates being 
presidents of the council, and ordering all things as they 
listed, the council, which were assembled before under 
the Emperor Constantine V. and had decreed, that all 
images should be destroyed, was condemned as an hereti- 
cal council and assembly : and a deeree was made, that 
images should be put up in all the churches of Greece ; in f a decr ^*fjj 
and that honour and worship also should be given unto be a ^vorshV 
the said images. And so the Empress, sparing no diligence ped * 
in setting up of images, nor cost in decking them in all 
churches, made Constantinople within a short time alto- 
gether like Rome itself. And now you may see that come 
to pass which Bishop Serenus feared, and Gregory I. 
forbad in vain ; to wit, that images should in no wise be 
worshipped. For now not only the simple and unwise, 
(unto whom images, as the Scriptures teach, be specially 
a snare,) but the bishops, and learned men also, fall to ido- 
latry by occasion of images, yea, and make decrees and laws 
for the maintenance of the same. So hard is it, and in- 
deed impossible, any long time to have images publicly in 
churches and temples without idolatry, as by the space 
of a little more than one hundred years betwixt Gregory I. 
forbidding most strictly the worshipping of images, and 
Gregory III. Paul, and Leo III. bishops of Rome, with 
this council, commanding and decreeing that images 
should be worshipped, most evidently appeareth. 

Now when Constantine, the young emperor, came to 
the age of twenty years, he was daily in less and less esti- 
mation. For such as were about his mother persuaded 
her> that it was God's determination; that she should 



172 



The second Part of the Sermon 



reign alone, and not her son with her. The ambitious 
woman, believing the same, deprived her son of all im- 
perial dignity ; and compelled all the men of war, with 
their captains, to swear to her, that they would not suf- 
fer her son Constantine to reign during her life. With which 
indignity the young prince being moved, recovered the 
regimen of the empire unto himself by force; and being 
brought up in true religion in his father's time, seeing 
the superstition of his mother Irene, and the idolatry 
committed by images, cast down, brake, and burned all 
the idols and images that his mother had set up. But 
within a few years after, Irene, the empress, taken again 
into her son's favour, after she had persuaded him to put 
out Nicephorus his uncle's eyes, and to cut out the 
tongues of his four other uncles, and to forsake his wife, 
and by such means to bring him into hatred with all his 
subjects ; now further to declare that she was no change- 
ling, but the same woman that had before digged up 
and burned her father-in-law's body, and that she would 
be as natural a mother as she had been a kind daughter, 
seeing the images, which she loved so well, and had with 
so great cost set up, daily destroyed by her own son, the 
Emperor, by the help of certain good companions, de- 
prived her son of the empire ; and first, like a kind and 
loving mother, put out both his eyes, and laid him in pri- 
son, where, after long and many torments, she at the last 
most cruelly slew him. 

In this history, joined to Eutropius, it is written, that 
the sun was darkened for the space of seventeen days most 
strangely and dreadfully, and that all men said, that for the 
horribleness of that cruel and unnatural fact of Irene, and 
the putting out of the Emperor's eyes, the sun had lost his 
light. But, indeed, God would signify, by the darkness of 
the sun, into what darkness and blindness of ignorance and 
idolatry Christendom should fall by the occasion of images. 
The bright sun of his eternal truth, and light of his holy 
word, by the mists and black clouds of men's traditions 
being blemished and darkened, as by sundry most terrible 
earthquakes, that happened about the same time, God sig- 
nified, that the quiet estate of true religion should by such 
idolatry be most horribly tossed and turmoiled. And here 
may you see what a gracious and virtuous lady this Irene 
was, how loving a niece to her husband's uncles, how kind 
a mother-in-law to her son's wife, how loving a daughter 
to her father-in-law, how natural a mother to her ow n 
son, and what a stout and valiant captain the bishops of 



against Peril of Idolatry. 



ira 



Rome had of her, for the setting up and maintenance of 
their idols or images. Surely they could not have found a 
meeter patron for the maintenance of such a matter, than 
this Irene, whose ambition and desire of rule was insatiable, 
whose treason, continually studied and wrought, was most 
abominable, whose wicked and unnatural cruelty passed 
Medea and Progne, whose detestable parricides have mi- 
nistered matter to poets to write their horrible tragedies. 

And yet certain historiographers, who do put in writing 
all these her horrible wickednesses, for love they had to 
images, which she maintained, do praise her as a godly 
Empress, and as sent from God. Such is the blindness of 
false superstition, if it once take possession of a man's 
mind, that it will both declare the vices of wicked princes, 
and also commend them. But not long after, the said 
Irene being suspected to the princes and lords of Greece 
of treason, in alienating the empire to Charles, king of the 
Francons, and for practising a secret marriage between 
herself and the said king, and being convicted of the same, 
was by the said lords deposed and deprived again of the 
empire, and carried into exile into the island Lebos, where 
she ended her lewd life. 

While these tragedies about images were thus working 
in Greece, the same question of the use of images in 
churches beajan to be moved in Spain also. And at Eliberi, Another 

ii • ii i^ i .. ... councilagams 

a notable city, now called Granada, was a council ot Spa- images, 
nish bishops and other learned men assembled; and there, 
after a long deliberation and debating of the matter, it was 
concluded at length by the whole council, after this sort, in 
the thirty- sixth article. 

We think that pictures ought not to be in churches, the c ,Sa! 
lest that which is honoured or worshipped be painted on gainst images, 
walls. And in the forty-first canon of that council, it is 
thus written: We thought good to admonish the faith- 
ful, that, as much as in them lieth, they suffer no images 
to be in their houses ; but if they fear any violence of 
their servants, at the least let them keep themselves clean 
and pure from images; if they do not so, let them be ac- 
counted as none of the church. Note here, I pray you, 
how a whole and great country in the west and south 
parts of Europe, nearer to Rome a great deal than to 
Greece in situation of place, do agree with the Greeks 
against images, and do not only forbid them in churches, 
but also in private houses, and do excommunicate them 
that do the contrary : and another council of the learned eJSSJJjjg 
men of all Spain also, called Concilium Toletanum J) node- images. 



±74 



The second Part of the Sermon 



mmum, decreed and determined likewise against images 
and image-worshippers. But when these decrees of (he 
Spanish council at Eliberi came to the knowledge of the 
bishop of Rome and his adherents, they, fearing lest all 
Germany also would decree against images and forsake 
them, thought to prevent the matter, and by the consent 
and help of the prince of Francons (whose power was then 
most great in the west parts of the world) assembled a 
council of Germans at Frankfort, and there procured the 
Spanish council against images aforementioned to be con- 
demned by the name of the Felician heresy, (for that 
Felix, bishop of Aquitania, was chief in that council,) and 
obtained that the acts of the second Nicene council assem- 
bled by Irene, (the holy empress whom ye heard of before) 
and the sentence of the bishop of Rome for images, might 
be received. For much after this sort do the Papists report 
of the history of the council of Frankfort. Notwithstand- 
ing the book of Carolus Magnus's own writing, as the title 
showeth, which is now put in print, and commonly in 
men's hands, showeth the judgment of that prince, and of 
the whole council of Frankfort also, to be against images, 
and against the second council of Nice assembled by Irene 
for images; and calleth it an arrogant, foolish, and un- 
godly council ; and declareth the assembly of the council 
of Frankfort to have been directly made and gathered 
against the Nicene council, and the errors of the same. 
So that it must needs follow, that either there were in one 
prince's time two councils assembled at Frankfort, one 
contrary to the other, which by no history doth appear; 
or else that after their custom the Popes and Papists have 
most shamefully corrupted the council, as their manner is 
to handle, not only councils, but also all histories and 
writings of the old doctors, falsifying and corrupting them 
for the maintenance of their wicked and ungodly purposes, 
as hath in times of late come to light, and doth in our 
days more and more continually appear most evidently. 
Tic forced Let the forged gift of Constantine, and the notable attempt 

Jamh£, £T to falsify the first Nicene council for the Pope's supremacy, 
practised by popes in St. Augustine's time, be a witness 
hereof: which practice indeed had then taken effect, had 
not the diligence and wisdom of St. Augustine, and other 
learned and godly bishops in Afric, by their great labour 
yieene and charges also, resisted and stopped the same. Now to 

jKSftjjjf * come towards an end of this history, and to show you the 
principal point that came to pass by the maintenance of 
images. Whereas, from Constantinus Magnus's tinu> 



against Peril of Idolatry. 178 

\mtil this day, all authority, imperial and princely domi- 
nion of the empire of Rome, remained continually in the 
right and possession of the emperors, who had their con- 
tinuance and seat imperial at Constantinople, the city 
royal. Leo the third, then bishop of Rome, seeing the 
Greek emperors so bent against his gods of gold and silver, 
timber and stone, and having the king of the Francons or 
Frenchmen, named Charles, whose power was exceeding 
great in the West countries, very applicable to his mind, for 
causes hereafter appearing, under the pretence that they of 
Constantinople were for that matter of images under the 
Pope's ban and curse, and therefore unworthy to be em- 
perors, or to bear rule, and for that the emperors of 
Greece, being far off, were not ready at a beck to defend 
the Pope against the Lombards his enemies, and others 
with whom he had variance : this Leo the third, I say, 
attempted a thing exceeding strange and unheard-of be- 
fore, and of incredible boldness and presumption: for lie 
by his papal authority doth translate the government of 
the empire, and the crown and name imperial from the 
Greeks* and giveth it unto Charles the Great, king of the 
Franeons, not without the consent of the forenamed Irene, 
empress of Greece, who also sought to be joined in mar- 
riage with the said Charles. For the which cause the said tJ»«j aw 
Irene was by the lords of Greece deposed and banished, bout the jewa? 
as one that had betrayed the empire, as ye before have ek 0Qr L ^ 
heard. And the said princes of Greece did, after the de- 
privation of the said Irene, by common consent, elect and 
create, as they always had done, an emperor named Ni- 
cephorus, whom the bishop of Rome, and they of the 
"West, would not acknowledge for their emperor; for they 
had already created them another, and so there became 
two emperors. And the empire, which was before one* 
was divided into two parts, upon occasion of idols and 
images, and the worshipping of them : even as the king- 
dom of the Israelites was in old time, for the like cause 
of idolatry, divided in King Rehoboam's time. And so 
the bishop of Rome having the favour of Charles the 
Great by this means assured to him, was wondrously en- 
hanced in power and authority, and did in all the West 
church, especially in Italy, what he list, where images 
were set up, garnished, and worshipped of all sorts of men. 
But images were not so fast set up, and so much honoured 
in Italy and the West, but Nicephorus, emperor of Con- 
stantinople, and his successors, Scauratius, the two Mi- ©r, sja^' 
chaels, Leo, Theophorus, and other emperors their snc- Uu9t 



i7G 



The second Fart of the Sermon 



cessors in the empire of Greece, continually pulled them 
down, brake them, burned them, and destroyed them as 
fast. And when Theodorus flie emperor would, at the 
council of Lyons, have agreed with the bishop of Rome, 
and have set up images, he was by the nobles of the 
empire of Greece deprived, and another chosen in his 
place ; and so arose a jealousy, suspicion, grudge, hatred, 
and enmity between the Christians and empires of the 
East countries and West, which could never be quenched 
nor paeilied. So that when the Saracens first, and after- 
ward the Turks, invaded the Christians, the one part of 
Christendom would not help the oilier. By reason where- 
of at the last, the noble empire of Greece, and the city 
imperial Constantinople, was lost, and is come into the 
hands of the Infidels, who now have overrun almost all 
Christendom, and possessing past the middle of Hungary, 
which is part of the West empire, do hang over all our 
heads, to the utter danger of all Christendom. 

Thus we see what a sea of mischiefs the maintenance 
of images hath brought with it; what an horrible schism 
between the East and the West church; what an hatred 
between one Christian and another; councils against 
councils, church against church, Christians against Chris- 
tians, princes against princes, rebellions, treasons, un- 
natural and most cruel murders ; the daughter digging 
up and burning her father the emperor's body ; the mo- 
ther, for lov e of idols, most abominably murdering of her 
own son, being an emperor ; at the last, the tearing in 
sunder of Christendom and the empire into two pieces, 
till the Infidels, Saracens, and Turks, common enemies 
to both parts, have most cruelly vanquished, destroyed, 
and subdued the one part, the whole empire of Greece, 
Asia the Less, Thracia, Macedonia, Epirus, and many 
other great and goodly countries and provinces, and have 
won a great piece of the other empire, and put the whole 
in dreadful fear and most horrible danger. For it is 
not w ithout a just and great cause to be dreaded, lest as 
the empire of Rome was even for the like cause of images, 
and the worshipping of them, torn in pieces and divided, 
as was for idolatry the kingdom of Israel in old time di- 
vided; so like punishment, as for the like offence fell 
upon the Jews, will also light upon us : that is, lest the 
cruel tvranl, and enemy of our commonwealth and re- 
ligion, the Turk, by God'sjust vengeance, should likewise 
partly murder, and partly lead away into captivity us 
Christians, as did the Assyrian and Babylonian kings 



against Peril of Idolatry. 



±77 



murder and lead away the Israelites ; and lest the empire 
of Rome and Christian religion be so utterly brought 
under foot, as was then the kingdom of Israel and true 
religion of God, whereunto the matter already (as I have 
declared) shrewdly inelineth on our part, the greater part 
of Christendom, within less than three hundred years 
space, being brought into captivity and most miserable 
thraldom under the Turk, and the noble empire of Greece 
clean everted. Whereas, if the Christians, divided bv 
these image- matters, had holden together, no infidels and 
miscreants could thus have prevailed against Christendom. 
All this mischief and misery, which we have hitherto 
fallen into, do we owe to our mighty gods of gold and 
silver, stock and stone, in whose help and defence (where 
they cannot help themselves) we have trusted so long, 
until our enemies the infidels have overcome and over- 
run us almost altogether. A just reward for those that 
have left the mighty living God, the Lord of Hosts, and 
have stooped and given the honour due to him to dead 
blocks and stocks, who have eyes and see not, feet and 
cannot go, and so forth, and are cursed of God, and all 
they that make them, and that put their trust in them* 

Thus you understand, well-beloved in our Saviour 
Christ, by the judgment of the old learned and godly 
doctors of the church, and by ancient histories ecclesiasti- 
cal, agreeing to the verity of God's word, alleged out of 
the Old Testament and the New, that images and image- 
worshipping were in the primitive church (which was 
most pure and uncorrupt) abhorred and detested, as abo- 
minable and contrary to true Christian religion. And 
that when images began to creep into the church, they 
were not only spoken and written against by godly and 
learned bishops, doctors, and clerks, but also condemned 
by whole councils of bishops and learned men assembled 
together ; yea, the said images by many Christian emperors 
and bishops were defaced, broken, and destroyed, and that 
above seven hundred and eight hundred years ago, and 
that therefore it is not of late days (as some would bear 
you in hand) that images and image-worshipping have 
been spoken and written against. Finally, you have heard 
what mischief and misery hath by the occasion of the said 
images fallen upon whole Christendom, besides the loss 
of infinite souls, which is most horrible of all. Wherefore 
let us beseech God, that we, being warned by his holy 
word, forbidding all idolatry, and by the writing of old 
godly doctors, and ecclesiastical histories, written and pre- 

2^ 



ITS 



The third Part of the Sermon 



served by God's ordinance for our admonition and warn- 
ing, may flee from all idolatry, and so escape the horrible 
punishment and plagues, as well worldly as everlasting, 
threatened for the same, which God our heavenly Father 
grant us, for our only Saviour and Mediator, Jesus Christ's 
sake. Amen, 



The third Part of the Homily against Images, and the 
worshipping of them, containing the Confutation of 
the principal Arguments which are used to*be made for 
the Maintenance of Images. Which Part may serve 
to instruct the Curates themselves y or Men of good 
Understanding. 

XTOW ye have heard how plainly, how vehemently, 
and that in many places, the Word of God speaketh 
against not only idolatry and w orshipping of images, but 
also against idols and images themselves : (I mean always 
thus herein, in that we be stirred and provoked by them 
to worship them, and not as though they were simply 
forbidden by the ISew Testament, without such occasion 
and danger.) And ye have heard likewise out of histories 
ecclesiastical, the beginning, proceeding, and success of 
idolatry by images, and the great contention in the 
church of Christ about them, to the great trouble and 
decay of Christendom. And withal ye have heard the 
sentences of o!d ancient fathers, and godly learned doctors 
and bishops, against images and idolatry, taken out of their 
own writings. It remaineth, that such reasons as be made 
for the maintenance of images, and excessive painting, 
gilding, and decking, as well of them as of the temples or 
churches, also be answered and confuted, partly by appli- 
cation of some places before alleged to their reasons, and 
partly b\ otherwise answering the same. "Which part 
hath the last place in this treatise, for that it cannot be 
w ell understood of the meaner sort, nor the arguments of 
image-ma, ntainers can, without prolixity too much te- 
dious, be answered without the knowledge of the treatise 
going before. And although divers things before men- 
tioned be here rehearsed again, yet this repetition is not 
superfluous, but in a manner necessary, for that the simple 
sort cannot else understand how the foresaid places are to 
be applied to the arguments of such as do maintain images** 
wherewith otherwise they might be abused. 



against Teril of Idolatry* 



17% 



First, it is alleged by them that maintain images, that 
all laws, prohibitions, and curses, noted by us out of the 
holy Scripture, and sentences of the doctors also by us 
alleged, against images and the worshipping of them, ap- 
pertain to the idols of the Gentiles or Pagans, as the idol 
of Jupiter, Mars, Mercury, &c. and not to our images of 
God. of Christ, and his saints. But it shall be declared 
both by God's Word, and the sentences of the ancient doc- 
tors, and judgment of the primitive church, that all im- 
ages, as well ours as the idols of the Gentiles, be for- 
bidden and unlawful, namely, in churches and temples. 
And first this is to be replied out of God's Word, that 
the images of God the Father, the Son, and the Holy 
Ghost, either severally, or the images of the Trinity, 
which we had in every church, be by the Scriptures ex- 
pressly and directly forbidden and condemned, as appear- 
eth by these places : The Lord spake unto you out of the Dent. w. 
middle of fire : you heard the voice or sound of his words, 
but you did see no form or shape at all, lest peradventure 
you, being deceived, should make to yourself any graven 
image or likeness ; and so forth, as is at large rehearsed 
in the first part of this treatise against images. And 
therefore in the old Law, the middle of the propitiatory, 
which represented God's seat, was empty, lest any should 
take occasion to make any similitude or likeness of him. 
Isaiah, after he hath set forth the incomprehensible ma- 
jesty of God, he asketh, To whom then xvill ye make God i sa . xt. 
like? or what similitude will ye set up unto him? Shall tiie 
carver make him a carved image? Jlnd shall the goldsmith 
cover him with gold, or cast him into a form of silver 
plates ? Jlnd for the poor man, shall the image-maker frame 
an image of timber, that he may have somewhat to set up 
also ? And after this he crieth out : O wretches, heard ye 
never of this? Hath it not been preached to you since I he 
beginning, how by the creation of the world, and the great- 
ness of the work, they might understand the majesty of God, 
the Maker and Creator of all, to be greater than that it 
could be expressed or set forth in any image or bodily simi- 
litude? Thus far the Prophet Isaiah, who, from the forty- 
fourth chapter to the forty-ninth, treateth in a manner of 
no other thing. And St. Paul, in the Acts of the Apos- 
tles, evidently teacheth the same, that no similitude can be Actsxvit 
made unto God, in gold, silver, stone, or any other matter. 
By these and many other places of Scripture it is evident, 
that no image either ought or can be made unto God. 
For how can God, a most pure spirit, whom man nevev 



189 



The third Part of the Sermon 



saw, be expressed by a gross, bodily, and visible similitude i 
How ean tbe infinite majesty and greatness of God. incom- 
prehensible to man's mind, much more not able to be com- 
passed with the sense, be expressed in a small and little 
image ? How can a dead and dumb image express the 
living God? What can an image, which, when it is 
fallen, cannot rise up again, which can neither help his 
friends, nor hurt his enemies, express of the most puis- 
sant and mighty God, who alone is able to reward his 
friends, and to destroy his enemies everlastingly ? A man 
iiabak. ij. might justly cry with the prophet Habakkuk, Shall such 
images instruct or teach any thing right of God °l or shall 
they become doctors ? Wherefore men that have made 
an image of God, whereby to honour him, have thereby 
dishonoured him most highly, diminished his majesty, 
blemished his glory, and falsified his truth. And there- 
fore St. Paul saith, that such as have framed any simili- 
tude or image of God, like a mortal man, or any other 
Rom. i. likeness, in timber, stone, or other matter, have changed 
his truth into a lie. For both they thought it to be no 
longer that which it was, a stock or stone, and took it 
to be that which it was not, as God, or an image of God. 
Wherefore an image of God is not only a lie, but a double 
Joba viii. lie also. But the Devil is a liar 9 and the father of lies : 
wherefore the lying images, which be made of God, to 
his great dishonour, and horrible danger of his people, 
came from the Devil. 

W 7 herefore they be convict of foolishness and wicked- 
ness in making of images of God, or the Trinity, for that 
no image of God ought or can be made, as by the Scrip- 
tures and good reason evidently appeareth : yea, and once 
to desire an image of God, cometh of infidelity, thinking 
not God to be present, except they might see some sign 
or image of him, as appeareth by the Hebrews in the 
wilderness, willing Aaron to make them gods, whom 
they might see go before them. Where they object, 
that seeing Isaiah and Daniel, by certain descriptions of 
God, as sitting on a high seat, &c. why may not a painter 
likewise set him forth in colours to be seen, as it were a 
judge sitting on a throne, as well as he is described in 
w riting by the prophets, seeing that Scripture, or writ- 
ing, and picture differ but a little ? First, it is to be an- 
swered, that things forbidden by God's word, as painting 
of images of God, and things permitted of God, as such 
descriptions used of the prophets, be not all one : nei- 
ther ought, nor can man's reason (although it show never 



against Peril of Idolatry. IS I 

so goodly) prevail any thing against God's express word, 
and plain statute-law, as I may well term it. Furthermore, 
the Scripture, although ithave certain descriptions of God, 
yet if you read forward, it expoundeth itself, declar- 
ing, that God is a pure Spirit, iniinife, who replenished 
heaven and earth, which the picture doth not, nor ex- 
poundeth itself, hut rather, when it hath set God forth in 
a bodily similitude, leaveth a man there, and will easily 
bring one into the heresy of the Anthropomorphites, 
thinking God to have hands and feet, and to sit as a man 
doth : which they that do (saith St. Augustine in his 
book Be Fide el Symbolo, cap. vii.) fall into that sacrilege, 
which the Apostle detesteth in those, who have changed 
the glory of the incorruptible God into the similitude of 
a corruptible man. For it is wickedness for a Christian 
to erect such an image to God in a temple, and much 
more wickedness to erect such an one in his heart, by be- 
lieving of it. But to this they reply, that, this reason 
notwithstanding, images of Christ may be made, for that 
he took upon him flesh, and became man. It were well 
that they would first grant, that they have hitherto done 
most wickedly, in making and maintaining of images of 
God and of the Trinity in every place, whereof they are 
by force of God's word and good reason convicted ; and 
then to descend to the trial for other images. 

Now concerning their objection, that an image of 
Christ may be made, the answer is easy : for in God's 
word and religion, it is not only required whether a 
thing may be done or no ; but also, whether it be lawful 
and agreeable to God's word to be done or no. For all 
wickedness may be and is daily done, which yet ought 
not to be done. And the words of the reasons above al- 
leged out of the Scriptures are, that images neither 
ought nor can be made unto God. Wherefore to reply, 
that images of Christ may be made, except withal it be 
proved that it is lawful for them to be made, is, rather 
than to hold one's peace, to say somewhat, but nothing to 
the purpose. And yet it appeareth that no image can be 
jnade of Christ, but a lying image, (as the Scripture pe- 
culiarly calleth images lies) for Christ is God and man. H ™< 
Seeing therefore, that for the Godhead, which is the 
most excellent part, no images can be made, it is falsely 
called the image of Christ. Wherefore images of Christ 
be not only defects, but also lies. Which reason serveth 
also for the images of saints, whose souls, the most excel- 
lent parts of them, can by no images be presented and 



SFfa third Part of tlie Sermon 



expressed. Wherefore they be no images of saints, whose 
souls reign in joy with God, but of the bodies of saints, 
which as yet He putrefied in the graves. Furthermore, no 
true image can be made of Christ's body, for it is un- 
known now of what form and countenance he was. Ami 
there be in Greece and at Rome, and in other places, divers 
images of Christ, and none of them like to other; and yet 
ever} of them affirmeth, that theirs is the true and lively 
image of Christ, which cannot possibly be. Wherefore, 
as soon as an image of Christ is made, by and by is a lie 
wade of him, which by God's word is forbidden. Which 
also is true of the images of any saints of antiquity, for 
that it is unknown of what form and countenance they 
w ere. Wherefore, seeing that religion ought to be ground- 
ed upon truth, images, which cannot be without lies, 
ought not to be made, or put to any use of religion, or 
to be placed in churches and temples, places peculiarly 
appointed to true religion and service of God. And thus 
much, that no true image of God, our Saviour Christ, or 
his saints, can be made : wherewithal is also confuted 
that their allegation, that images be the laymen's books. 
For it is evident, by that which is afore rehearsed, that 
they teach no things of God, of our Saviour Christ, and 
of his saints, but lies and errors. Wherefore, either they 
be no books, or, if they be, they be false and lying books, 
the teachers of all error. 

And now if it should be admitted and granted, that an 
image of Christ could truly be made, yet it is unlawful 
that it should be made, yea, or that the image of any 
saint should be made, specially to be set up in temples, to 
the great and unavoidable danger of idolatry, as hereafter 
shall be proved. And first concerning the image of 
Christ, that though it might be had truly, yet it were 
unlawful to have it in churches publicly. It is a notable 
Lib i c 24 place in Irenseus, who reproved the heretics, called Gnos- 
tici, for (hat they carried about the image of Christ, made 
truly after his own proportion in Pilate's time, (as they 
said; and therefore more to be esteemed than those lying 
images of him, which we now have. The which Gnos- 
tici also used to set garlands upon the head of the said 
image, to show their affection to it.. — But to go to God's 
word. Be not, I pray you, the words of the Scriptures plain ? 
Lcrit. xx>;. Beware Jest thou, being deceived, make to thyself (to say, to 
scuipilie. an y 11 se °f religion) any graven image, or any similitude of 
£iitudo. an y thing'* *& n d cursed be the man that maketh a graven 
pevvxxvii. or molten image, abomination before the Lord, &c. Be not 



against Feril of Idolatry. 



1HS 



our images such? Be not our images of Christ and his 
saints either carved, or molten, or cast, or similitudes of 
men and women ? It is happy that we have not followed 
the Gentiles in making of images of beasts, fishes, and 
vermines also. Notwithstanding, the image of an horse, 
as also the image of the ass that Christ rode on, have in 
divers places been brought into the church and temple of 
God. And is not that which is written in the beginning 
of the Lord's most holy law, and daily read unto you, most 
evident also ? Thou shall not make any likeness o f any thing Exod. xxi 
in heaven above, in earth beneath, or in the ivater under the 
earth, &c. Could any more be forbidden and said than 
this; either of the kinds of images, which be either 
carved, molten, or otherwise similitudes ; or of things, 
whereof images are forbidden to be made ? Are not all 
things either in heaven, earth, or water under the earth? 
And be not our images of Christ and his saints likenesses 
of things in heaven, earth, or in the water? If they con- 
tinue in their former answer, that these prohibitions con- 
cern the idols of the Gentiles, and not our images; first, 
that answer is already confuted, concerning the images 
of God and the Trinity, at large, and concerning the 
images of Christ also, by Irenseus. And that the law of 
God is likewise to be understood against all our images, 
as well of Christ as his saints, in temples and churches, 
appeareth further by the judgment of the old doctors, 
and primitive church. Epiphanius renting a painted 
cloth, wherein was the picture of Christ, or of some saint, 
affirming it to be against our religion, that any such 
image should be had in the temple or church, (as is before 
at large declared) judged, that not only idols of the Gen- 
tiles, but that all images of Christ and his saints also, were 
forbidden by God's word and our religion. Lactantius 
affirming it to be certain, that no true religion can be 
where any image or picture is, (as is before declared) 
judged, that as well all images and pictures, as the idols 
of the Gentiles, were forbidden, else would he not so gc- , 
nerally have spoken and pronounced of them. And St. 
Augustine (as is before alleged) greatly alloweth M. xkvi.'& 
Varro, affirming that religion is most pure without 
images; and saith himself, images be of more force 
to crook an unhappy soul, than to teach and instruct it. 
And he saith further, Every child, yea, every beast know- 
eth that it is not God that they see. Wherefore then 
doth the Holy Ghost so often admonish us of that which 
all men know ? Whereunto St. Augustine answercth us : 



Hie third Part of the Sermon 



For sahh he, when images are placed in temples, arid set 
in honourable sublimity, and begin once to be wor- 
shipped, forthwith breedeth the most vile affection of 
error. This is St. Augustine's judgment of images in 
churches, that by and by they breed error and idolatry. 
The Christian emperors, the learned bishops, all the learn- 
ed men of Asia. Greece, and Spain, assembled in councils 
at Constantinople and in Spain seven and eight hundred 
years ago, and more, condemning and destroying all 
images, as well of Christ as of the saints, set up by the 
Christians, (as is before at large declared) testify, that 
they understood God's word so, that it forbad our images, 
as well as the idols of the Gentiles. And as it is written, 
wisd.xiv. wis,d. xiv. that images were not from the beginning:, nei- 

Ongen. cant. 1 n i '~. '~ , ° . 

ceisum, i. iv. ther shall they continue to the end : so were they not m 
anus"' contra the beginning in the primitive church ; God grant they 
Dcmetihm,. m ^ T - n thQ ^ d ^ destroyed. For all Christians in the 
primitive church, as Origen against Celsus, Cyprian also, 
and Arnobius do testify, were sore charged and com- 
plained on, that they had no altars nor images. Wherefore 
did they not, I pray you, conform themselves to the Gentiles 
in making of images, but for lack of them sustained their 
heavy displeasure, if they had taken it to be lawful by 
God's word to have images? It is evident, therefore, 
that they took all images to be unlawful in the church or 
temple of God, and therefore had none, (though the 
Gentiles therefore were most highly displeased) follow- 
Acts v. ing this rule, We must obey God rather than men. And 
Zephyrus, in his notes upon the Apology of Tertullian, 
gathereth, that all his vehement persuasion should be but 
cold, except we know this once for all, that Christian 
men in his time did most hate images, with their orna- 
ments. And Irenams (as is above declared) reproveth 
the heretics called Gnostici, for that they carried about 
the image of Christ. And therefore the primitive 
church, which is specially to be followed, as most incor- 
rupt and pure, had publicly in churches neither idols of 
the Gentiles, nor any other images, as things directly 
forbidden by God's word. And thus it is declared by 
God's w ord, the sentences of the doctors, and the judg- 
ment of the primitive church, which was most pure and 
sincere, that all images, as well ours as the idols of the 
Gentiles, be by God's word forbidden, and therefore un- 
lawful, specially in temples and churches. 

Now if they (as their custom is) flee to this answer, that 
God's word forbiddeth not absolutely all images to be 



against Peril of Idolatry* 



185 



made, but that they should not be made to be worshipped ; 
and that therefore we may have images, so we worship 
them not, for that they be things indifferent, which may 
be abused, or well used. Which seemeth also to be the 
judgment of Damascene and Gregory I. as is above de- ^gf^J* 
elared. And this is one of their chief allegations for the c. 1;. oreg.in' 
maintenance of images, which have been alleged since niKLdi!*" 
Gregory the first's time. 

Well then, we be come to their second allegation, 
which in part w e would not stick to grant them. For we 
are not so superstitious or scrupulous, that we do abhor 
either flowers wrought in carpets, hangings, and other 
arras; either images of princes, printed or stamped in their 
coins, which when Christ did see in a Roman coin, we 
read not that he reprehended it ; neither do we condemn 
the arts of painting and image-making, as wicked of 
themselves. But we would admit and grant them, that 
images used for no religion, or superstition rather, we 
mean images of none worshipped, nor in danger to be 
worshipped of any, may be suffered. But images placed 
publicly in temples cannot possibly be without danger of 
worshipping and idolatry, wherefore they are not pub- 
licly to be had or suffered in temples and churches. The c^^"*, 00 ^ 
Jews, to whom this law was first given ; (and yet being a Jo^h.'Anti^ 
moral commandment, and not ceremonial, as all doctors xviii. c. 5. J, 
interpret it, it bindelh us as well as them:) the Jews, I xvm * c,15 ° 
say, who should have the true sense and meaning of God's 
law, so peculiarly given unto them, neither had in the 
beginning any images publicly in their temple, (as Ori- 
gen and Josephus at large declare) neither, after the resti- 
tution of the temple, would by any means consent to He- 
rod, Pilate, or Petronius, that images should be placed 
only in the temple at Jerusalem, although no worshipping 
of images was required at their hands ; but rather offered 
themselves to the death, than to assent that images should 
once be placed in the temple of God ; neither would they 
suffer any image-maker among them. And Origen added 
this cause, lest their minds should be plucked from God, 
to the contemplation of earthly things. And they are 
much commended for this earnest zeal, in maintaining 
of God's honour and true religion. And truth it is, that 
the Jews and Turks, who abhor images and idols as di- 
rectly forbidden by God's word, will never come to the 
truth of our religion, whilst the stumbling-blocks of 
images remain amongst us, and lie in their way. If they 
object yet the brazen serpent, which Moses did set up, or 

%5 



* 



186 



The third Part of the Sermon 



the images of the cherubims, or any other images, which 
the Jews had in their temple, the answer is easy : We 
must in religion obey God's general law, which bindeth 
all men, and not follow examples of particular dispensa* 
tion, which be no warrants for us ; else we may by the 
same reason resume circumcision and sacrificing of beasts, 
and other rites permitted to the Jews. Neither can 
those images of cherubims, set in secret where no man 
might come, nor behold, he any example for our public 
setting up of images in churches and temples. But to 
let the Jews go. Where they say that images, so they 
be not worshipped, as things indifferent maj be tolerable 
in temples and churches; we infer and say for the ad- 
versative, that all our images of God, our Saviour Christ, 
and his saints, publicly set up in temples and churches, 
places peculiarly appointed to the true worshipping of 
God, be not things indifferent, nor tolerable, but against 
God's law and commandment, taking their own interpre- 
tation and exposition of it. 

First, for that all images, so set up publicly, have been 
worshipped of the unlearned and simple sort shortly after 
they have been publicly so set up, and in conclusion, of 
the wise and learned also. 

Secondly, for that they are worshipped in sundry places 
now in our time also. 

And, thirdly, for that it is impossible that images of 
God, Christ, or his saints, can be suffered (especially in 
temples and churches j any while or space, without wor- 
shipping of them : and that idolatry, which is most abo- 
minable before God, cannot possibly be escaped and 
avoided, without the abolishing and destruction of images 
ar.ii pictures in temples and churches, for that idolatry is 
to images, specially in temples and churches, an insepa- 
rable accident, (as they term it ;) so that images in 
churches and idolatry go always both together, and that 
therefore the one cannot be avoided, except the other, 
specially in all public places, be destroyed. Wherefore, 
to make images, and publicly to set them up in the 
ten pies and churches, places appointed peculiarly to the 
service of God, is to make images to the use of religion, 
and not only against this precept, Thou shall make no man- 
ner of images; but against this also, Thou shalt not bow 
down to them, nor worship them. For they being set up, 
have been, be, and ever will be worshipped. And the 
full proof of that which in the beginning of the first part 
of this treatise was touched, is here to be made and per- 



against "Peril of Idolatry. 



formed ; to wit, that our images and idols of the Gentiles 
be all one, as well in the things themselves, as also in 
that our images have been before, be now, and ever will 
be worshipped, in like form and manner, as the idols of 
the Gentiles were worshipped, so long as they be suffered 
in churches and temples. Whereupon it followeth, that 
our images in chin ches have been, be, and ever will be, 
none other but abominable idols, and be therefore no things 
indifferent. And every of these parts shall be proved 
in ordei , as hereafter followeth. 

And first, that our images and the idols of the Gen- sjmuiachra 

<»•! l 11 • *i i • .i gentium, ar- 

tiles be all one concerning themselves, is most evident, g«itum et m- 
the matter of them being gold, silver, or other metal, sin^i'muio? 1 e ' 
stone, wood, clay, or plaster, as were the idols of the ™!2™„ s " 
Gentiles; and so being either molten or cast, either JK „SmI 
carved, graven, hewen, or otherwise formed and fashioned 
after the similitude and likeness of man or woman, be 
dead and dumb works of man's hands, having mouths 
and speak not, eyes and see not, hands and feel not, feet 
and go not, and so, as well in form as matter, be altoge- 
ther like the idols of the Gentiles. In so much that all 
the titles which be given to the idols in the Scriptures, 
may be verified of our images. Wherefore, no doubt 
but the like curses which are mentioned in the Scriptures 
will light upon the makers and worshippers of them 
both. Secondly, that they have been, and be worshipped 
in our time, in like form and manner as were the idols of 
the Gentiles, is now to be proved. And for that idolatry 
standeth chiefly in the mind, it shall in this part first be 
proved, that our image-maintainers have had and have 
the same opinions and judgment of saints, w hose images 
they have made and worshipped, as the Gentile idolaters 
had of their gods. And afterwards shall be declared, that 
our image-maintainers and worshippers have used and 
use the same outward rites and manner of honouring 
and worshipping their images, as the Gentiles did use be- 
fore their idols; and that therefore they commit idolatry, 
as well inwardly and outwardly, as did the wicked Gen- 
tile idolaters. 

And concerning the first part of the idolatrous opinions 
of our image-maintainers. What, I pray you, be such 
saints with us, to whom we attribute the defence of cer- 
tain countries, spoiling God of his due honour herein, 
hut Dii Tutelares of the Gentile idolaters? Such as were d» Tmia 
Belus to the Babylonians and Assyrians, Osiris and isis to 
the Egyptians, Vulcan to the Lemnians, and to such 



188 



The third Fart of the Sermon 



other. What he such saints, to whom the safeguard of 
de f" Praesi " certain cities are appointed, but Dii Presides with the 
Gentile idolaters ? Such as were at Delphos, Apollo ; at 
Athens, Minerva; at Carthage, Juno; at Rome, Quirinus, 
&c. What be such saints, to whom, contrary to the use 
of the primitive church, temples and churches be builded, 
Dii Patrol and altars erected, but Dii Patroni of the Gentile idola- 
ters ? Such as were in the Capitol, Jupiter ; in Paphus 
Temple, Venus ; in Ephesus Temple, Diana ; and such 
like. Alas, we seem in thus thinking and doing to have 
learned our religion, not out of God's word, but out of 
the Pagan poets, who say, Excessere omnes aditis, arisque 
reUctiSf Dii quibus imperium hoc steteraU &c. That is 
to say, All the gods, by whose defence this empire stood, 
are gone out of the temples, and have forsaken their 
altars. And where one saint hath images in divers 
places, the same saint hath divers names thereof, most 
like to the Gentiles. When you hear of our Lady of 
Walsingham, our Lady of Ipswich, our Lady of Wilsdon, 
and such others ; what is it but an imitation of the Gen- 
tile idolaters ? Diana Agrotera, Diana Coriphea, Diana 
Ephesia, &c. Venus Cypria, Venus Paphia, Venus Gnidia. 
Whereby is evidently meant, that the saint for the image 
sake should in those places, yea, in the images them-, 
selves, have a dwelling, which is the ground of their 
idolatry. For where no images be, they have no such 
means. Terentius Varo shovveth, that there were three 
hundred Jupiters in his time : there were no fewer Ve-j 
neres and Dianas : we have no fewer Christophers, La- 
dies, and Mary Magdaiens, and other saints. Oenomaus 
and Hesiodus show , that in their time there were thirty 
thousand gods. I think we had no fewer saints, to 
whom we gave the honour due to God. And they have 
not only spoiled the true living God of his due honour in 
temples, cities, countries, and lands, by such devices and 
inventions, as the Gentile idolaters have done before 
them : but the sea and waters have as well special saints 
with them, as they had gods with the Gentiles, Neptune, 
Triton, Kerens, Castor and Pollux, Venus, and such 
other : in whose places become St. Christopher, St. Cle- 
ment, and divers other, and specially our Lady, to whom 
shipmen sing Ave maris stella. Neither hath the fire 
scaped the idolatrous inventions. For, instead of Vulcan 
and Vesta, the Gentiles' gods of the fire, our men have 
placed St. Agatha, and make letters on her day for to 
quench fire with. Every artificer and profession hath his 



against Peril of Idolatry. 



183 



special saint, as a peculiar god. As for example, scholars 
have St. Nicholas and St. Gregory; painters, St. Luke; 
neither lack soldiers their Mars, nor lovers their Venus, 
amongst Christians. All diseases have their special saints, 
as gods the curers of them ; the pox St. Roche, the fall- 
ing-evil St. Cornelis, the tooth-ache St. Apollin, &c. 
Neither do beasts nor cattle lack their gods with us ; for 
St. Loy is the horseleech, and St. Anthony the swine- 
herd, &c. Where is God's providence and due honour 
in the mean season ? Who saith, The heavens be mine, and 
the earth is mine, the whole world and all that in it is : I do 
give victory, and I put to flight: of me be all counsels and 
help, &e. Except I keep the city, in vain doth he watch that 
keepeth it : Thou, Lord, shalt save both men and beasts. But 
we have left him neither heaven, nor earth, nor water, 
nor country, nor city, peace nor war to rule and govern, 
neither men, nor beasts, nor their diseases to cure ; that a 
godly man might justly for zealous indignation cry out, 
O heaven, O earth, and seas, what madness and wicked- 
ness against God are men fallen into ! What dishonour do 
the creatures to their Creator and Maker! And if we 
remember God sometimes, yet, because we doubt of his 
ability or will to help, we join to him another helper, as 
if he were a noun adjective, using these savings: such as 
learn, God and St. Nicholas be my speed : such as neese, 
God help and St. John : to the horse, God and $t. Loy 
save thee. Thus are we become like horses and mules, 
which have no understanding. For is there not one 
God only, who by his power and wisdom made all things, 
and by his providence governeth the same, and by his 
goodness maintained! and saveth them ? Be not all things 
of him, by him, and through him? Why dost thou turn 
from the Creator to the creatures ? This is the manner 
of the Gentile idolaters : but thou art a Christian, and 
therefore by Christ alone hast access to God the Father, 
and help of him only. These things are not written to 
any reproach of the saints themselves, who were the true 
servants of God, and did give all honour to him, taking 
none unto themselves, and are blessed souls with God; 
but against our foolishness and wickedness, making of 
the true servants of God, false gods, by attributing to 
them the power and honour which is God's, and due to 
him only. And for that we have such opinions of the 
power and ready help of saints, all our legends, hymns, 
sequences, and masses, did contain stories, lauds, and 
praises of them, and prayers to them ; yea, and sermons 



ISO 



Ttie third Pari of the Sermon 



also altogether of them, and to their praises, God's word 
being clean laid aside. And this we do altogether agree- 
aide to the saints, as did the Gentile idolaters to their 
false gods. For these opinions which men have had of 
mortal persons, were they never so holy, the old most 
godly and learned Christians have written against the 
feigned gods of the Gentiles, and Christian princes have 
destroyed their images, who, if they were now living, 
would doubtless likewise both write against our false 
opinions of saints, and also destroy their images. For it 
is evident, that our image-maintainers have the same 
opinion of saints which the Gentiles had of their false 
gods, and then by are moved to make them images, as 
the Gentiles did. If answer be made, that they make 
saints but intercessors to God. and means for such things 
as they would obtain of God : that is, even after the 
Gentiles' idolatrous usage, to make them of saints, gods, 
Mcdioximi called Dii ftledioximi. to be mean intercessors and helpers 
to God. as though he did not hear, or should be weary if 
he did all alone. So did the Gentiles teach, that there 
was one chief power working by other, as means ; and 
so they made all gods subject to fate or destiny ; as Lu- 
cian in his Dialogues feigneth that Neptune made suit to 
Mercury, that he might speak with Jupiter. And there- 
fore in this also, it is most evident, that our iniage- 
maintainers be all one in opinion with the Gentile ido- 
laters. 

Now remaineth the third part, that their rites and ce- 
remonies, in honouring and worshipping of the images or 
saints, be all one with the rites which the Gentile idola- 
ters used in honouring their idols. First, what meaneth 
it, that Christians, after the example of the Gentile 
idolaters, go on pilgrimage to visit images, where they 
have the like at home, but that they have a greater 
opinion of holiness and virtue in some images, than other 
some. like as the Gentile idolaters had? Which is the 
readiest way to bring them to idolatry by worshipping of 

Amoiv. them, and directly against God's word, who saith, Seek 
me, and ye shall live; and do not seek Bethel ; enter not into 
GilgaU neither go to Beersheba. And against such as had 
any superstition in the holiness of the place, as though 
they should be heard for the place's sake, saying, Our Fa- 
thers worshipped in this mountain : and ye say, that at Jeru- 
salem is the place where men should it- or ship ; our Saviour 

TohnTv. Christ pronouneeth, Believe me, the hour cometh, when you 
shall worship the Father? neither in this mountain? nor at Jc* 



against Peril of Idolatry. 



rusalem ; but true worshippers shall worship the Father in, 
spirit and truth. But it is too well known, that by such 
pilgrimage going, Lady Venus and her son Cupid were 
rather worshipped wantonly in the flesh, than God the 
Father, and our Saviour Christ his Son, truly worshipped 
in the spirit. 

And it was very agreeable (as St. Paul teaclieth) that Rom,i. 
they which fell to idolatry, which is spiritual fornication, 
should also fall into carnal fornication, and ail unclean- 
ness, by the just judgments of God, delivering Hum over 
to abominable concupiscences. 

What tneaneth it, that Christian men, after the use of 
the Gentile idolaters, cap and kneel before images? 
which, if they had any sense and gratitude, would kneel 
before men, carpenters, masons, plasterers, founders, and 
goldsmiths, their makers and framers, by whose means 
they have attained this honour, which else should have 
been evil-favoured and rude lumps of clay, or plaster, 
pieces of timber, stone, or metal, without shape or fashion, 
and so without all estimation and honour, as that idol in 
the Pagan Poet confesseth, saying, " 1 was once a vile Har«iu* 
block, but now 1 am become a god," he. What a fond 
thing is it for man, who hath life and reason, to bow Adorare. 
himself to a dead and insensible image, the work of his 
own hand ! Is not this stooping and kneeling before , Gen 

% .io O and xxxm. 

them, adoration ot them, which is forbidden so earnestly 
by God's word ? Let such as so fall down before images 
of saints, know and confess that they exhibit that honour 
to dead stocks and stones, which the saints themselves, 
Peter, Paul, and Barnabas, would not suffer to be given to Act J ^| 
them being alive ; which the angel of God forbiddeth to be Apoe/xix. 
given to him. And if they say, they exhibit such honour 
not to the image, but to the saint whom it represented 
they are convicted of folly, to believe that they please 
saints with that honour, which they abhor as a spoil of 
God's honour ; for they be no changelings : but now both 
having greater understanding, and more fervent love of 
God, do more abhor to deprive him of his due honour: 
and being now like unto the angels of God, do with an- 
gels ilee to take unto them by sacrilege the honour due 
to God : and herewithal is confuted their lewd distinction 
of Latria and Dulia ; where it is evident, that the saints 
of God cannot abide, that as much as any outward wor- 
shipping be done or exhibited to them. But Satan, God ? s 
enemy, desiring to rob God of his honour, desireth ex- 
ceedingly that such honour might be given to him. 



193 



The third Tavi of the Sermoti 



Matter. Wherefore those which give the honour due to the Crea- 
tor, lo any creature* do service acceptable to no saints, 
who be the friends of God, but unto Satan, God and 
man's mortal and sworn enemy. And to attribute such 
desire of divine honour to saints, is to blot them with a 
most odious and devilish ignominy and villany, and instead 
of saints to make them Satans and very devils, whose pro- 
perty is to challenge to themselves the honour which is 
due to God only. 

And furthermore, in that they say that they do not 
w orship the images, as the Gentiles did their idols, but 
God and the saints, whom the images do represent ; and 
therefore that their doings before images be not like the 
idolatry of the Gentiles before their idols ; St. Augustine, 
Lactantius, and Clemens, do prove evidently, that by this 
their answer they he all one with the Gentile idolaters. 
August Psai. The Gentiles (saith St. Augustine) which seem to be of 
the purer religion, say, We worship not the images, but 
hy the corporal image we do behold the signs of the things 
which we ought to worship. 
Lactan. I. ii. And Lactantius saith, The Gentiles sav, we fear not 
the images, but them after whose likeness the images be 
made, and to whose names they be consecrated. Thus 
far Lactantius. 

And Clemens saith, That serpent the Devil uttereth 
these words by the mouth of certain men : We, to the 
honour of the invisible God, worship visible images : 
which surely is most false. See how, in using the same 
excuses which the Gentile idolaters pretended, they show 
themselves to join with them in idolatry. For, notwith- 
standing this excuse, St. Augustine, Clemens, and Lactan- 
tius prove them idolaters. And Clemens saith, That the 
serpent, the Devil, putteth such excuses in the mouth of 
idolaters. And the Scriptures say, they worship the stocks 
and stones, (notwithstanding this excuse) even as our 
image-maintainers do. And Ezekiel therefore calleth the 
gods of the Assyrians, stocks and stones, although thej 
w ere hut images of their gods. So are our images of God 
and the saints named by the names of God and his saints, 
after the use of the Gentiles. 

And the same Clemens saith thus, in the same hook : 
They dare not give the name of the emperor to any 
other, for he punisheth his offender and traitor by and 
by : but they dare give the name of God to others, be- 
cause he for repentance suftereth his offenders. And 
even so do our image-worshippers give both names of 



against Peril of Idolatry. 



193 



God and the saints, and als'o the honour due to God, to 

their images, even as did the Gentile idolaters to their 

idols. What should it mean, that they, according as did 

the Gentile idolaters, light can* lies at noon-time, or at 

midnight, before them, but therewith to honour them? 

For other use is there none in so doing. For in the day 

it needeth not, but was ever a proverb of foolishness, to 

light a candle at noon-time. And in the night it availeth 

not to light a candle before the blind, and God hath 

neither use nor honour thereof. And concerning this 

candle-lighting, it is notable that Laetantius, above a 

thousand years as?o, hath written after this manner : If . L ib. vi. in 

they would behold the heavenly light of the sun, then 

should they perceive that God hath no need of their 

candles, who for the use of man hath made so good a 

light. And whereas in so little a circle of the sun, 

which for the great distance seemeth to be no greater 

than a man's head, there is so great brightness, that the 

sight of man's eye is not able to behold it, but if one 

steadfastly look upon it a while, his eyes will be dulled 

and blinded with darkness. How great light, how great 

clearness may we think to be with God, with whom is 

no night nor darkness ? And so forth. 

And by and by he saith, Seemeth he therefore to 
be in his right mind, who offereth up to the Giver of 
light the light of a wax candle for a gift ? He requireth. 
another light of us, which is not smoky, but bright and 
«lear, even the light of the mind and understanding. 

And shortly after he saith, But their gods, because 
they be earthly, have need of light, lest they remain in 
darkness, whose worshippers, because they understand no 
heavenly thing, do draw religion, which they use, down 
to the earth, in the which, being dark of nature, is need 
of light. Wherefore they give to their gods no heavenly* 
but the earthly understanding of mortal men. And 
therefore they believe those things to be necessary and 
pleasant unto them, which are so to us, who have need 
either of meat when we be hungry* or drink w hen we 
be thirsty, or clothing when we be cold, or when the 
sun is set, candle-light, that we may see. Thus far Lae- 
tantius, and much more, too long here to write, of can- 
dle-lighting in temples before images and idols for reli- 
gion : whereby appeareth both the foolishness thereof, 
and also that in opinion and act we do agree altogether 
in our candle-religion with the Gentile idolaters. 
>Vhat meaneth it that they, after the example of the 



19* 



Tlie third Part of the Sermon 



Gentile idolaters, burn incense, offer up gold to images, 
hang up crutches, chains, and ships, legs, arras, and 
whole men and women of wax, before images, as though 
bv them, or saints (as they say) they were delivered from 
lameness, sickness, captivity, or shipwreck ? Is not this 
colere imagines, to worship images, so earnestly forbidden 
in God's word ? If they deny it, let them read the 
eleventh chapter of Daniel the Prophet, who saith of 
Antichrist, He shall worship God, whom his fathers knew 
not, with gold, silver, and with precious stones, and other 
things of pleasure: in which place the Latin word is Colet. 
And in the second of Paralipomenon, the twenty-ninth 
chapter, all the outward rites and ceremonies, as burning 
of incense, and such other, wherewith God in the temple 
was honoured, is called Cultus, (to say) worshipping, 
which is forbidden strictly by God's word to be given to 
images. Do not all stories ecclesiastical declare, that our 
holy martyrs, rather than they would bow and kneel, or 
offer up one crum of incense before an image or idol, 
have suffered a thousand kinds of most horrible and 
dreadful death ? And what excuses soever they make, 
yet that all this running on pilgrimage, burning of in- 
cense and candles, hanging up of crutches, chains, ships? 
arms, legs, and w hole men and women of wax, kneeling 
and holding up of hands, is done to the images, appeareth 
by this, that where no images be, or where they have 
been, and be taken away, they do no such things at all. 
But all the places frequented when the images were 
there, now they be taken away, be forsaken, and left de- 
sert ; nay, now they hate and abhor the place deadly which 
is an- evident proof, that that which they did before was 
done in respect of the images. Wherefore, when we see 
men and women on heaps go on pilgrimage to images, 
kneel before them, hold up their hands before them, set 
up candles, burn incense before them, offer up gold and 
silver unto them, hang up ships, crutches, chains, men 
and women of wax before them, attributing health and 
safeguard, the gifts of God, to them, or the saints w hom 
they represent, as they rather would have it ; who, I say, 
who can doubt, but that our image-maintainers, agree- 
ing in all idolatrous opinions, outward rites and ceremo- 
nies, with the Gentile idolaters, agree also with them iu 
committing most abominable idolatry ? And to increase 
this madness, wicked men, which have the keeping of 
such images, for their greater lucre and advantage, after 
the example of the Gentile idolaters, have reported and 



against Peril of Idolatry. 



195 



spread abroad, as well by lying tales as written fables, 
divers miracles of images : as that such an image mira- 
culously was sent from heaven, even like the Palladium* 
or Magna Diana Ephesiorum. Such another was as mi- 
raculously found in the earth, as the man's head was in 
the Capitol, or the horse's head in Capua. Such an 
image was brought by angels. Such an one came itself 
far from the East to the West, as dame Fortune fled to 
Rome. Such an image of our Lady was painted by St. 
Luke, whom of a physician they have made a painter for 
that purpose. Such an one an hundred yokes of oxen could 
not move, like Bona Dea, whom the ship could not carry .j 
or Jupiter Olympius, which laughed the artificers to scorn* 
that went about to remove him to Rome. Some images, 
though they were hard and stony, yet, for tender heart 
and pity, wept. Some, like Castor and Pollux, helping 
their friends in battle, sweat, as marble pillars do in 
dampish weather. Some speak more monstrously than 
ever did Balaam's ass, who had life and breath in him. 
Such a cripple came and saluted this saint of oak, and by 
and by he was made whole ; and lo, here hangeth his 
crutch. Such an one in a tempest vowed to St. Christo- 
pher, and escaped; and behold, here is his ship of wax* 
Such an one by St. Leonard's help brake out of prison ; 
and see where his fetters hang. And infinite thousands 
more miracles, by like or more shameless lies were re- 
ported. Thus do our image-maintainers in earnest apply 
to their images all such miracles, as the Gentiles have 
feigned of their idols. And if it were to be admitted, 
that some miraculous acts were by illusion of the Devil 
done where images be ; (for it is evident that the most 
part were feigned lies, and crafty jugglings of men) yet 
folio wet h it not therefore, that such images are either to 
be honoured, or suffered to remain, no more than Ilezc- 
kiah left the brazen serpent undestroyed, when it was 
worshipped, although it were both set up by God's com- 
mandment, and also approved by a great and true miracle ; 
for as many as beheld it were by and by healed. Neither 
ought miracles to persuade us to do contrary to God's 
word. For the Scriptures have for a warning hereof 
foreshowed, that the kingdom of Antichrist shall be mighty 
in miracles and wonders, to the strong illusion of all there- 
\yrobates. But in this they pass the folly and wickedness 
of the Gentiles, that they honour and worship the relics 
and bones of our saints, which prove that they be mortal 
men and dead, and therefore no gods to be worshipped. 



196" 



The third Fart of the Sermon 



which the Gentiles would never confess of their gods for 
very shame. But the relics we must kiss and offer unto, 
specially on Relic-Sunday. And while we offer, (that we 
should not he weary, or repent us of our cost) the 
music and minstrelsy goeth merrily all the offertory time, 
with praising and calling upon those saints, whose relics 
be then in presence. Yea, and the water also, wherein 
those relics have been dipped, must with great reverence 
be reserved, as very holy and effectual. Is this agreea- 
Homiiia de ble to St. Chrysostom, who writeth thus of relics ? " Do 
ubik n °t regard the ashes of the saints' bodies, nor the relics 
of their flesh and hones, consumed with time : but open 
the eyes of thy faith, and behold them clothed with 
heavenly virtue, and the grace of the Holy Ghost, and 
shining with the brightness of the heavenly light*'* 
But our idolaters found too much vantage of relics and re- 
lic-water, to follow St. Chrysostonrs counsel. And because 
relics were so gainful, few places there were but they had 
relics provided for them. And for more plenty of re- 
lics, some one saint had many heads, one in one place, 
and another in another place. Some had six arms and 
twenty-six fingers. And where our Lord bore his cross 
alone, if all the pieces of the relics thereof were ga- 
thered together, the greatest ship in England would 
scarcely bear them ; and yet the greatest part of it, they 
say, doth yet remain in the hands of the Infidels, for the 
which they pray on their beads bidding, that they may 
get it also in their hands, for such godly use and purpose. 
And not only the bones of the saints, but every thing ap- 
pertaining to them was an holy relic. In some place 
they offer a sword, in some the scabbard, in some a shoe, 
in some a saddle that had been set upon some holy horse, 
in some the coals wherewith St. Laurence was roasted, 
in some places the tail of the ass which our Lord Jesus 
Christ sate on, to be kissed and offered unto for a relic. 
For rather than they would lack a relic, they would 
offer you a horse-bone instead of a virgin's arm, or the 
tail of the ass to be kissed and offered unto for relics. 
O wicked, impudent, most shameless men, the devisers of 
these things ! O silly, foolish, and dastardly daws, and 
more beastly than the ass whose tail they kissed, that be- 
lieve such things ! Now God be merciful to such mise- 
rable and silly Christians, who by the fraud and falsehood 
of those which should have taught them the way of truth 
and life, have been made not only more wicked than the 
Gentile idolaters, but also no wiser than asses, horses, and 
mules, which have no understanding, 



against Peril of Idolatry, 



197 



Of these things already rehearsed, it is evident, that 
our image-maintainers have not only made images, and 
set them up in temples, as did the Gentile idolaters 
their idols ; but also that they have had the same idol- 
atrous opinions of the saints, to whom they have made 
images, which the Gentile idolaters had of their false 
gods ; and have not only worshipped their images with 
the same rites, ceremonies, superstition, and all circum- 
stances, as did the Gentile idolaters their idols, but in 
many points also have far exceeded them in all wicked- 
ness, foolishness, and madness. And if this be not suffi- 
cient to prove them image-worshippers, that is to say, 
idolaters, lo, you shall hear their own open confession ; I 
mean, not only the decrees of the second Nicenc council 
under Irene, the Roman council under G regory III. in 
which, as they teach that images are to be honoured and 
worshipped, as is before declared ; so yet do they it warily 
and fearfully, in comparison to the blasphemous bold 
blazing of manifest idolatry to be done to images, set 
forth of late, even in these our days, the light of God's 
truth so shining, that above other abominable doings and 
writings, a man would marvel most at their impudent, 
shameless, and most shameful blustering boldness, who 
would not at the least have chosen them a time of more 
darkness, as meeter to utter their horrible blasphemies 
in ; but have now taken an harlot's face, not purposed to 
blush in setting abroad the furniture of their spiritual 
whoredom. And here the plain blasphemy of the re- 
verend father in God, James Naclantus, bishop of Clu- 
gium, written in his exposition of St. Paul's Epistle to the 
Romans, and the first chapter, and put in print now of late 
at Venice, may stand instead of all, whose words of image- 
worshipping be these in Latin, as he did write them, not 
one syllable altered. 

Ergo non solumfatendum est, fuleles in ecclesia adorare 
coram imagine, ( ut nonnulli ad cautelamforle loquuntur J 
sed et adorare imaginem, sine quo volueris scrupulo, quin 
et eo Warn venerantur cultu, quo et prototypon ejus propter 
quod si illud hdbet adorare latria, et ilia latria : si dulia, 
Tel hyperdulia, et ilia pariter ejusmodi cultu adoranda est 

The sense whereof in English is this : Therefore it is 
not only to be confessed, that the faithful in the church 
do worship before an image, (as some perad venture do wa- 
rily speak) but also do worship the image itself, without 
any scruple or doubt at all: yea, and they worship the 
Image with the same kind of worship, wherewith they 



19S 



The third Tart of the Sermon 



worship the copy of the image, or the thing whereafter 
the image is made. Wherefore if the copy itself is to be 
worshipped with divine honour, (as is God the Father, 
Christ, and the Holy Ghost) the image of them is also to 
be worshipped with divine honour. If the copy ought 
to be worshipped with inferior honour or higher worship* 
the image also is to be worshipped with the same honour 
and worship. Thus far hath Naclantus, whose blasphe- 

Grcgor. mies let Pope Gregorius L confute, and by his authority 
damn them to hell, as his successors have horribly thun- 
dered. For although Gregory permitteth images to be 
Epist. ad se- had, yet he forbiddeth them by any means to be wor- 
shipped, and praiseth much Bishop Serenus for the forbid- 
ding the worshipping of them, and willeth him to teach 
the people to avoid by all means to worship any image. 
But Naclantus bloweth forth his blasphemous idolatry, 
willing images to be worshipped with the highest kind of 
adoration and worship : and lest such wholesome doctrine 
should lack authority, he groundeth it upon Aristotle, in 
his book Be Somno et Vigilia, that is, Of Sleeping and 
Waking, as by his printed book, noted in the margin, is 
to be seen; whose impudent wickedness and idolatrous 
or image- judgment I have therefore more largely set forth, that ye 

vorsinppjng. may (as Virgil speaketh of Sinon) of one know all these 
image-worshippers and idolaters, and understand to what 
point in conclusion the public having of images in tem- 
ples and churches hath brought us ; comparing the times 
and writings of Gregory I. with our days, the blasphe- 
mies of such idolaters, as this instrument of Belial, named 
Naclantus, is. Wherefore, now it is by the testimony of 
the old godly fathers and doctors, by the open confession 
of bishops assembled in councils, by most evident signs 
and arguments, opinions, idolatrous acts, deeds, and wor- 
shipping done to their images, and by their own open 
confession and doctrine set forth in their books, declared 
and showed, that their images have been, and be com- 
monly worshipped, yea, and that they ought so to be: I 
will out of God's word make this general argument 
against all such makers, setters-up, and maintainers of 
images in public places. And first of all I will begin 

siatoxrfii. with the words of our Saviour Christ. Woe he to that man 
hy ivhom an offence is given. Woe he to him, that offendeth 
one of these little ones, or iveak ones. Betterwere it for him, 
that a millstone were hanged about his neck, and he cast into 
the middle of the sea, and drowned, than he should offend one 
of these Utile ones, or weak ones. And in Deuteronomy, 



against Peril of Idolatry. 199 

God himself denounceth him accursed, thatmaketh the blind 
to wander in his way. And in Leviticus, Thou shnlt not lay ^> 
a stumbling-block, or stone, before the blind. But images in 
churches and temples have been, and be, and (as afterwards 
shall be proved) ever will be, offences and stumbling-blocks, 
specially to the weak, simple, and blind common people, 
deceiving their hearts by the cunning of the artificer, (as 
the Scripture expressly in sundry places doth testify) and 
so bringing them to idolatry: Therefore woe be to the erec- . w «d. xUi. 
ter, setter-up, and maintainer of images in churches and 
temples ; for a greater penalty remainethfor him than the 
death of the body. 

If answer be yet made, that this offence may be taken 
away by diligent and sincere doctrine and preaching of 
God's word, as by other means; and that images in 
churches and temples therefore be not things absolutely 
evil to all men, although dangerous to some ; and therefore 
that it were to be holden, that the public having of them 
in churches and temples is not expedient, as a thing pe- 
rilous rather than unlawful, and a thing utterly wicked. 
Then followeth the third article to be proved, which is 
this : That it is not possible, if images be suffered in 
churches and temples, either by preaching of God's word, 
or by any other means, to keep the people from worship- 
ping of them, and so to avoid idolatry. And first concern- 
ing preaching. If it should be admitted, that although 
images were suffered in churches, yet might idolatry by 
diligent and sincere preaching of God's word be avoided $ 
it should follow of necessity, that sincere doctrine might 
always be had and continue as well as images, and so 
that wheresoever, to offence, were erected an image, there 
also, of reason, a godly and sincere preacher should and 
might be continually maintained. For it is reason, that 
the warning be as common as the stumbling-block, the 
remedy as large as is the offence, the medicine as general 
as the poison : but that is not possible, as both reason and 
experience teacheth. Wherefore preaching cannot stay 
idolatry, images being publicly suffered. For an image, 
"which will last for many hundred years, may for a lit- 
tle be bought: but a good preacher cannot without 
much be continually maintained. Item, if the prince will 
Suffer it, there will be by and by many, yea, infinite 
images : but sincere preachers were, and ever shall be., 
but a few in respect of the multitude to be taught. For 
our Saviour Christ saith, The harvest is plentiful, but tht 
workmen be but few : which hath been hitherto conii- 



The third Part of the Sermon 



nually true, and will be to the world's end: and in 6ui : 
time, and here in our country so true, that every shire 
should scarcely have one good preacher, if they were di- 
vided. 

jVow images will continually to the beholders preach 
their doctrine, that is, the worshipping of images and ido- 
latry ; to the which preaching mankind is exceeding prone, 
and inclined to give ear and credit, as experience of all na- 
tions and ages doth too much prove. But a true preacher, 
to stay this mischief, is in very many places scarcely 
heard once in a whole year, and somewhere not once in 
seven years, as is evident to be proved. And that evil 
opinion, which hath been long rooted in men's hearts, 
cannot suddenly by one sermon be rooted out clean. And 
as few are inclined to credit sound doctrine ; as many, 
and almost all> be prone to superstition and idolatry. So 
that herein appeareth not only a difficulty, but also an 
impossibility of the remedy. Further, it appeareth not 
by any story of credit, that true and sincere preaching 
hath endured in any one place above one hundred years : 
but it is evident, that images, superstition, and worship- 
ping of images and idolatry, have continued many hun- 
dred years. For all writings and experience do testify, 
that good things do by little and little ever decay, until 
they be clean banished ; and, contrariwise, evil things do 
more and more increase, till they come to a full perfection 
of wickedness. Neither need we to seek examples far off 
for a proof hereof; our present matter is an example. For 
preaching of God's word most sincere (in the beginning) 
by process of time waxed less and less pure, and after 
corrupt, and last of all, altogether laid down and left oft*, 
and other inventions of men crept in place of it. And on 
the other part, images among Christian men were first 
painted, and that in whole stories together, which had 
some signification in them ; afterwards they were em- 
bossed, and made of timber, stone, plaster, and metal. 
Aud first they were only kept privately in private men's 
houses; and then after they crept into churches and 
temples, but first by painting, and after by embossing ; 
and yet were the}' no where at the first worshipped. 
But shortly after they began to be worshipped of the 
ignorant sort of men, as appeareth by the Epistle that Gre- 
gory the fu st of that name, bishop of Rome, did write to 
Serenus, bishop of Marseilles. Of the which two bishops, 
Serenus, for idolatry committed to images, brake them, 
and burned them. Gregory, although he thought it to- 



against Peril of Idolatry* 

lerable to let them stand, yet he judged it abominable, 
that they should be worshipped ; and thought (as is now 
alleged) that the worshipping of them might be stayed, 
by teaching of God's word, according as he exhorteth 
Serenus to teach the people, as in the same Epistle ap- 
peareth. But whether Gregory's opinion or Serenus's 
judgment were better herein, consider ye, I pray you, for 
experience by and by confuteth Gregory's opinion. For 
notwithstanding Gregory's writing, and the preaching of 
others, images being once publicly set up in temples and 
churches, simple men and women shortly after fell on 
heaps to worshipping of them : and at the last the learned 
also were carried away with the public error, as with a 
violent stream, or flood. And at the second council of 
Nicene, the bishops and clergy decreed, that images 
should be worshipped : and so, by occasion of these stum- 
bling-blocks, not only the unlearned and simple, but the 
learned aud wise, not the people only, but the bishops, 
not the sheep, but also the shepherds themselves, (who 
should have been guides in the right way, and lights to 
shine in darkness,) being blinded by the bewitching of 
images, as blind guides of the blind, fell both into the 
pit of damnable idolatry. In the which all the world, as 
it were drowned, continued until our age, by the space 
of above eight hundred years, unspoken against in a man- 
ner. And this success had Gregory's order ; which mis- 
chief had never come to pass, had Bishop Serenus's way 
been taken, and all idols and images been utterly de- 
stroyed and abolished : for no man worshippeth that that 
is not. And thus you see, how from having of images 
privately, it came to public setting of them up in churches 
and temples, although without harm at the first, as was 
then of somewise and learned men judged; and from 
simple having them there, it came at the last to worship- 
ping of them : first, by the rude people, who specially 
(as the scripture teacheth^ are in danger of superstition wisd.xiii.xiT, 
and idolatry, and afterwards by the bishops, the learned, 
and by the whole clergy. So that laity and clergy, learn- 
ed and unlearned, all ages, sects, and degrees of men, wo- 
men, and children of whole Christendom (an horrible and 
most dreadful thing to think) have been at once drowned 
in abominable idolatry, of all other vices most detested of 
God, and most damnable to man, and that by the space 
of eight hundred years and more. And to this end is 
come that beginning of setting up of images in churches, 
ihen judged harmless* in experience proved not only 

27 



SOI 



The third Part of the Sermon 

harmful, but exitious and pestilent, and to the destruction 
and subversion of all good religion universally. So that I 
conclude, as it may be possible in some one city* or little 
country, to have images set up in temples and churches, 
and yet idolatry, b^ earnest and continual preaching of 
God's true word, and the sincere Gospel of our Saviour 
Christ, may be kept away for a short time: so it is im- 
possible that (images once set up and suffered in temples 
and churches) any great countries, much less the whole 
world, can any long time be kept from idolatry. And 
the godly will respect, not only their own city, country, 
and time, and the health of men of their age* but be care- 
fid for all places and times, and the salvation of men of 
all ages. At the least, they will not lay such stumbling- 
blocks and snares for the feet of other countrymen and 
ages, which experience hath already proved to have been 
the ruin of the w orld. Wherefore I make a general conclu- 
sion of all that I have hitherto said : if the stumbling- 
bloeks and poisons of men's souls, by setting up of images, 
will be many, yea, infinite, if they be suffered, and the 
warnings of the same stumbling-blocks, and remedies for 
the said poisons by preaching but few, as is already de- 
clared ; if the stumbling-blocks be easy to be laid, the 
poisons soon provided, and the warnings and remedies 
hard to know, or come by; if the stumbling-Mocks 
lie continually in the way, and poison be ready at hand 
every where, and warnings and remedies but seldom 
given; and if all men be more ready of themselves to 
st umble and be offended, than to be warned, all men more 
ready to drink of the poison, than to taste of the remedy, 
(as is before partly, and shall hereafter more fully be de- 
clared,) and so in fine, the poison continually and deeply 
dt i *ik of many, the remedy seldom and faintly tasted of 
by a few ; how can it be but that infinite of the weak 
and infirm shall be offended, infinite by ruin shall break 
their necks, infinite by deadly venom be poisoned in their 
souls ? And how is the charity of God, or love of our neigh- 
bours, in our hearts then, if. when we may remove such 
dangerous stumbling-blocks, such pestilentpoisons, we will 
not remove them ? What shall 1 say of them, which will 
lay st umbling-blocks v> here before there was none, and set 
snares for the feet, nay, for the souls of weak and simple 
ones, and work the danger of their everlasting destruc- 
tion, for whom our Saviour Christ shed his most precious 
blood, where better it were that the arts of painting, 
plastering, carving, graving, and founding, had never 



against Teril of Idolatry. 

been found nor used, than one of them, whose souls in 
the sight of God are so precious, should by occasion of 
image or picture perish and be lost. And thus is it de- 
clared, that preaching cannot possibly stay idolatry, if 
images be set up publicly in temples and churches. And 
as true is it, that no other remedy, as writing against 
idolatry, councils assembled, decrees made against it. se- 
vere laws likewise, and proclamations of princes and em- 
perors, neither extreme punishments and penalties, nor 
any other remedy, could or can be possibly devised for 
the avoiding of idolatry, if images be publicly set up and 
suffered. For concerning writing against images, and 
idolatry to them committed, there hath been alleged 
unto you, in the second part of this Treatise, a great many 
places out of Tertullian. Origen, Lactantius, St. Augus- 
tine, Epiphanius, St. Ambrose, Clemens, and divers other 
learned and holy bishops and doctors of the church. And 
besides these, all histories ecclesiastical, and books of other 
godly and learned bishops and doctors, are full of notable 
examples and sentences against images, and the worship- 
ping of them. And as they have most earnestly written, so 
did they sincerely and most diligently in their time teach 
and preach, according to their writings and examples. For 
they were then preaching bishops, and more often seen in 
pulpits than in princes' palaces, more often occupied in 
his legacy, who said, Go ye into the whole world, and 
preach the Gospel to all men 9 than in embassages, and 
affairs of princes in this world. And as they were most 
zealous and diligent, so were they of excellent learning 
and godliness of life, and by boih of great authority and 
credit with the people, and so of more force and likeli- 
hood to persuade the people, and the people more like to 
believe and follow their doctrine. But if their preachings 
could not help, much less could their writings, which do 
but come to the knowledge of a few that be learned, in 
comparison to continual preaching, whereof the whole 
multitude is partaker. Neither did the old fathers, bi- 
shops, and doctors, severally only by preaching and writ- 
ing, but also together, great numbers of them assembled 
in synods and councils, make decrees and ecclesiastical 
laws against images, and the worshipping of them; nei- 
ther did they so once or twice, but divers times, and in 
divers ages and countries, assembled synods and councils, 
and made severe decrees against images, and worshipping 
of them, as hath been at large in the second part of this 
Homily before declared. But all their writing, preach- 



The third Fart of the Sermon 



ing, assembling in councils, decreeing and making of laws 
ecclesiastical, could nothing help, either to pull down 
images, to whom idolatry was committed, or against 
idolatry whilst images stood. For those blind books and 
dumb school-masters, I mean images and idols, (for 
they call them laymen's books and scbool-maslers) by 
their carved and painted writings, teaching and preach- 
ing idolatry, prevailed against all their written books, and 
preaching with lively voice, as they call it. Well, if 
preaching and writing could not keep men from wor- 
shipping of images and idolatry, if pen and words could 
not do it, you would think that penalty and sword might 
do it ; I mean, that princes by severe laws and punish- 
ments might stay this unbridled affection of all men to 
idolatry, though images were set up and suffered. But 
experience proveth, that this can no more help against 
idolatry, than writing and preaching. For Christian em- 
perors, (whose authority ought of reason, and by God's 
law, to be greatest; above eight in number, and six of 
them successively reigning one after another, (as is in the 
histories before rehearsed) making most severe laws and 
proclamations against idols and idolatry, images and the 
worshipping of images, and executing most grievous pun- 
ishments, yea, the penalty of death, upon the maintainers 
of images, and upon idolaters and image-worshippers, 
could not bring to pass, that either images once set up 
might throughly be destroyed, or that men should re- 
frain from the worshipping of them, being set up. And 
what think you then will come to pass, if men of learn- 
ing should teach the people to make them, and should 
maintain the setting up of them, as things necessary in 
religion ? To conclude : it appeareth evidently by all sto- 
ries and writings, and experience in times past, that nei- 
ther preaching, neither writing, neither the consent of the 
learned, nor authority of the godly, nor the decrees of coun- 
cils, neither the laws of princes, nor extreme punishments 
of the offenders in that behalf, nor any other remedy or 
means, can help against idolatry, if images be suffered 
publicly. And it is truly said, that times past are school- 
masters of w isdom to us that follow and live after. There- 
fore, if in times past the most virtuous and best learned, 
the most diligent also, and in number almost infinite, an- 
cient fathers, bishops, and doctors, with their writing, 
preaching, industry, earnestness, authority, assemblies, 
and councils, could do nothing against images and idola^ 
try, to images once set up : w hat can w e, neither in learn- 



against Peril of Idolatry, 



205 



ing, nor holiness of life, neither in diligence, neither in au- 
thority, to be compared with them, but men in contempt, 
and of no estimation (as the world goeth now,) few also 
in number, in so great a multitude and malice of men ; 
what can w e do, I say, or bring to pass, to the stay of ido- 
latry or worshipping of images, if they be allowed to 
stand publicly in temples and churches ? And if so many, 
so mighty emperors, by so severe laws and proclamations, 
so rigorous and extreme punishments and executions, 
could not stay the people from setting up and worship- 
ping of images ; what will ensue, think you, when men 
shall commend them as necessary books of the laymen? 
Let us therefore of these latter days learn this lesson of 
the experience of ancient antiquity, that idolatry cannot 
possibly be separated from images any long time : but 
that as an unseparable accident, or as a shadow followeth 
the body, when the sun shineth : so idolatry followeth and 
eleaveth to the public having of images in temples and 
churches. And finally, as idolatry is to be abhorred and 
avoided, so are images (which cannot be long without 
idolatry) to be put away and destroyed. Besides the 
which experiments and proof of times before, the very 
nature and origin of images themselves draweth to idola- 
try most violently, and men's nature and inclination also 
is bent to idolatry so vehemently, that it is not possible to 
sever or part images, nor to keep men from idolatry, if 
images be suffered publicly. That I speak of the nature 
and origin of images is this : even as the first invention of 
them is naught, and no good can come of that which had 
an evil beginning, for they be altogether naught, as 
Athanasius, in his book against the Gentiles, declareth, 
and St. Jerome also upon the Prophet Jeremy, the sixth 
chapter, and Eusebius, in the seventh book of his Eccle- 
siastical History, the eighteenth chapter, testifieth. that as 
they first came from the Gentiles, which were idolaters 
and worshippers of images, unto us ; and as the invention 
of them was the beginning of spiritual fornication, as 
the w ord of God testifieth, Wsd. xiv. so will they naturally 
(as it w ere of necessity) turn to their origin from whence 
they came, and draw us with them most violently to ido- 
latry, abominable to God, and all godly men. For if the 
origin of images, and worshipping of them, as it is re- 
corded in the eighth chapter of the book of Wisdom, be- 
gan of a blind love of a fond father, framing for his com- 
fort an image of his son. being dead, and so at the last men 
fell to the worshipping of the image of him, whom they did 



20C 



Tlie third Fart of the Sennm 



know to be dead ; how much more will men and women 
fall to (he worshipping of the images of God, our Saviour 
Christ, and his saints, if they be suifered to stand in 
churches and temples publicly ? For the greater the opi- 
nion is of (he majesty and holiness of the person to whom 
an image is made, the sooner will the people fall to the 
worshipping of the said image. Wherefore the images of 
God. our Saviour Christ, the blessed Virgin Mary, the 
Apostles. Martyrs, and others of notable holiness, are of 
all other images most dangerous for the peril of idolatry, 
and therefore greatest heed 10 »e taken that none of them 
be suffered to stand publicly in churches and temples, 
For there is no great dread lest any should fall to the wor- 
shipping of the images of Annas, Caiaphas, Pilate, or Ju- 
das the traitor, if they were set up. But to the other, it 
is already at full proved, that idolatry hath been, is, and 
is most like continually to be committed. Now, as was 
before touched, and is here most largely to be declared, 
the nature of man is none otherwise bent to worshipping 
of images (if he may have them, and see them) than it 
is bent to whoredom and adultery in the company of har- 
lots. And as unto a man given to the lust of the flesh, 
seeing a wanton harlot, sitting by her, and embracing her, 
it profit eth little for one to say, Beware of fornication ; 
i eor. Ti. i God will condemn fornicators and adulterers: for neither 

cor. iv. Heb. w yj t> em g overcome with greater enticements of the 
strumpet, give ear, or take heed to such godly admonitions | 
and when he is left afterwards alone with the harlot, no- 
thing can follow but wickedness : even so, suffer images to 
be set in the churches and temples, ye shall in vain bid 

iMmv. them beware of images, as St, John doth, and flee idola- 
try, as all the Scriptures warn us ; ye shall in vain preach 
and teach them against idolatry. For a number will not- 
vithstanding fall headlong into it, what by the nature of 
images, and what by the inclination of their own corrupt 
na; ore. 

Wherefore, as for a man given to lust, to sit down by a 
strumpet, is to tempt G«d; so is it likewise to erect an 
idol in this proneness of man's nature to idolatry, no- 
thing but a tempting. Now if any will say that this 
similitude proveth nothing; yet I pray them let the word 
of God, out of the which the similitude is taken, prove 
Lev. xvii. something. Doth not the word of God call idolatry, 
Sv. XX ' i>™' spiritual fornication ? Doth it not call a gilt or painted 
Barue. - t { w ^ op jj na g e> a strumpet with a painted face ? Be not 
the spiritual wickednesses of an idol's enticing like the 



against Peril of Idolatry, 



307 



flatteries of a wanton harlot ? Be not men and women 
as prone to spiritual fornication (I mean idolatry) as to 
carnal fornication? If this be denied, let all nations 
upon the earth, which have been idolaters, (as by all 
stories appeareth) prove it true. Let the Jews and the 
people of God, which were so often and so earnestly 
warned, so dreadfully threatened, concerning images 
and idolatry, and so extremely punished therefore, (and 
yet fell into it) prove it to be true; as in almost all 
the books of the Old Testament, namely, the Kings, 
and the Chronicles, and the Prophets, it appeareth most 
evidently. Let all ages and times, and men of all ages and 
times, of all degrees and conditions, wise men, learned men, 
princes, ideots, unlearned, and commonalty, prove it to be 
true. If you require examples : for wise men, ye have the 
Egyptians, and the Indian Gymnosophists ; for wisest men 
of ihe world, you have Solomon, the wisest of all other; 
for learned men, the Greeks, and namely the Athenians, 
exceeding all other nations in superstition and idolatry, 
as in the history of the Acts of the Apostles St. Paul Aetssyji. 
ehargeth them: for princes and governors, you have 
the Romans, the rulers of the roast (as they say,) you Roim.i. 
have the same forenamed King Solomon, and all the 
kings of Israel and Judah after him, saving David, Heze- 
kiah, and Josiah, and one or two more. All these, I 
say, and infinite others, wise, learned princes and go- 
vernors, being all idolaters, have you for examples and 
a proof of men's inclination to idolatry. That I may 
pass over with silence, in the mean time, infinite multi- 
tudes and millions of idiots and unlearned, the ignorant 
and gross people, like unto horses and mules, in whom is no Psa i.^r a i. 
understanding, whose peril and danger to full on heaps to 
idolatry by occasion of images, the Scriptures specially wisd.xiiixiV. 
foreshow and give warning of. And indeed how should 
the unlearned, simple, and foolish, scape the nets and 
snares of idols and images, in the which the wisest and 
the best learned have been so entangled, trapped, and 
wrapped? Wherefore the argument holdeth this ground 
sure, that men be as inclined of their corrupt mitur© 
to spiritual fornication, as to carnal ; which the wisdom of 
God foreseeing, to the general prohibition, that none should 
make to themselves any image or similitude, addeth a cause 
depending of man's corrupt nature: Lest, saith God, o^f. 
thou, being deceived tvith error, honour and worship them. 
And of this ground of man's corrupt inclination, as well 
to spiritual fornication^ as to carnal, it must needs fol- 



208 

4 



Hie third Part of the Sermon 



low, that as it is the duty of the godly magistrate, lov- 
ing honesty, and hating whoredom, to remove all strum- 
pets and harlots, especially out of places notoriously sus- 
pected, or resorted unto of naughty packs, for the avoid- 
ing of carnal fornication : so it is the duty of the same 
godly magistrate, after the examples of the godly kings, 
Hezekiah and Josiah, to drive away all spiritual harlots, (I 
mean idols and images) especially out of suspected places, 
churches and temples, dangerous for idolatry to be com- 
mitted to images placed there, as it were in the appointed 
Psd xxSi i" P^ aee an( * height of honour and worship, as St. Augustine 
cxiii. tt lib.'iv. saith, where the living God only (and not dead stones and 
SS'pe'i. c * stocks) is to be worshipped : it is, I say, the office of godly 
magistrates likewise to avoid images and idols out of 
churches and temples, as spiritual harlots out of suspected 
places for the avoiding of idolatry, which is spiritual forni- 
cation. And as he were the enemy of all honesty, that 
should bring strumpets and harlots out of their secret cor- 
ners into the public market-place, there freely to dwell 
and practise their filthy merchandise ; so is he the enemy 
of the true worshipping of God, that bringeth idols and 
images into the temple and church, the house of God, 
there openly to be worshipped, and to rob the zealous 
God of his honour, who will not give it to any other, nor 
his glory to carved images; who is as much forsaken, and 
the bond of love between man and him as much broken 
by idolatry, which is spiritual fornication, as is the knot 
and bond of marriage broken by carnal fornication. Let 
all this be taken as a lie. if the word of God enforce it not 
Deut. xxvii. to he true. Cursed he the man, saith God in Deuteronomy, 
that maketh a carved or molten image, and placeth it in a 
secret corner : and all the people shall say, Amen. Thus 
saith God; for at that time no man durst have or wor- 
ship images openly, but in corners onl^ : and the whole 
Avorld being the great temple of God, he that in any 
corner thereof robbeth God of his glory, and giveth it 
to stocks and stones, is pronounced by God's word ac- 
cursed. Now he that will bring these spiritual harlots 
out of their lurking corners, into public churches and 
temples, that spiritual fornication may there openly of 
all men and women without shame be committed with 
them, no doubt that person is cursed of God, and twice 
cursed, and all good and godly men and women will 
say, Amen, and their Amen will take effect also. Yea, 
and furthermore the madness of all men professing the 
religion of Christ, now by the space of a sort of hun- 



against Veril of Idolatry. 



209 



dred years, and yet even in our lime in so great light of 
the Gospel, very many running on heaps by sea and 
land, to the great loss of their time, expense, and waste 
of their goods, destitution of their wives, children, and 
families, and danger of their own bodies and lives, to 
Compostella, Rome, Jerusalem, and other far countries, 
to visit dumb and dead stocks and stones, doth sufficiently 
prove the proneness of man's corrupt nature to the seeking 
of idols once set up, and the worshipping of them. And 
thus as well by the origin and nature of idols and images 
themselves, as by the proneness and inclination of man's 
corrupt nature to idolatry, it is evident, that neither 
images, if they be publicly set up, can be separated, 
nor men, if they see images in temples and churches, 
can be staid and kept from idolatry. Now whereas 
they yet allege, that howsoever the people, princes, 
learned, and wise, of old time, have fallen into idola- 
try by occasion of images, that yet in our time the 
most part, specially the learned and wise, of any au- 
thority, take no hurt nor offence by idols and images, 
neither do run into far countries to them, and worship 
them ; and that they know well what an idol or image 
is, and how to be used; and that therefore it followeth, 
images in churches and temples to be an indifferent 
thing, as the which of some is not abused, and that 
therefore they may justly hold (as was in the beginning 
of this part by them alleged) that it is not unlawful 
or wicked, absolutely to have images in churches and 
temples, though it may, for the danger of the simple 
sort, seem to be not altogether expedient. 

Whereunto may be well replied, that Solomon also, 
the wisest of all men, did well know what an idol or 
image was, neither took any harm thereof a great while 
himself, and also with his godly writings armed others 
against the danger of them. But yet afterward the Wi5d.xiii.xiv. 
same Solomon suffering his wanton paramours to bring 
their idols into his court and palace, was by carnal har- 
lots persuaded, and brought at the last to the committing 
of spiritual fornication with idols, and, of the wisest and 
godliest prince, became the most foolish and wicked 
also. Wherefore it is better even for the wisest to 
regard this warning, He that loveth danger shall perish x J je f^i: and 
therein; and, Let him that standeth heivare lest he fall, 
l ather than wittingly and willingly to lay such a stum- 
bling-block for his own feet and others, that may per- 
haps bring him at last to hreak his neek. The good 2isn^svk 

'28 



The third Part of the Sermon 



King Hezekiah did know well enough, that the brazes 
serpent was but a dead image, and therefore he took no 
hurt himself thereby through idolatry to it. Did he 
therefore let it stand, because himself took no hurt 
thereof? No, not so : but being a good king, and 
therefore regarding the health of his silly subjects, de- 
ceived by that image, and committing idolatry thereto, 
he did not only take it down, but also brake it to pieces ; 
and this he did to that image that was set up by the 
commandment of God, in the presence whereof great 
miracles were wrought, as that which was a figure of 
our Saviour Christ to come, who should deliver us from 
the mortal sting of the old serpent, Satan. Neither did 
he spare it in respect of the aneientness or antiquity of 
it, which had continued above seven hundred years, nor 
for that it had been suffered, and preserved by so many 
godly kings before his time, How, think you, would 
that godly prince (if he were now living) handle our 
idols, set up against God's commandment directly, and 
being figures of nothing but folly, and for fools to gaze on, 
till they become as wise as the blocks themselves which 
they stare on, and so fall down as dared larks in that 
gaze, and being themselves alive, worship a dead stock 
or stone, gold or silver, and so become idolaters, abomi- 
nable and cursed before the living God, giving the ho- 
nour due unto him which made them when they were 
nothing, and to our Saviour Christ, who redeemed them 
being lost, to the dead and dumb idol, the work of 
man's hand, which never did nor can do any thing 
for them, no, is not able to stir, nor once to move, and 
therefore worse than a vile worm, which can move 
and creep? The excellent King Josiah also did take 
himself no hurt of images and idols, for he did know 
well what they were. Did he therefore, because of his 
own knowledge, let idols and images stand? Much less 
did he set any up: or rather did he not by his know- 
ledge and authority also succour the ignorance of such 
as did not know what they vere, by utter taking away 
of all such stumbling-blocks as might be occasion of ruin 
to his people and subjects? AVill they, because a few 
took no hurt by images or idols, break the general 
law of God, Thou shall make to thee no similitude, &e. ? 
They might as well, because Moses was not seduced 
by Jethro's daughter, nor Boaz by Ruth, being stran- 
gers, reason, that ail the Jews might break the gene- 
ral la w of God, forbidding his people to join their chil- 



against Peril of Idolatry* 



311 



dren in marriage with strangers, lest they seduce their 
children that they should not follow God. Where- 
fore they which thus reason, though it be not expe- 
dient, yet it is lawful to have images publicly, and 
do prove that lawfulness by a few picked and chosen 
men ; if they object that indifferently to all men, which 
a very few can have without hurt and offence, they seem 
to take the multitude for vile souls, (as he saith in Virgil) 
of whose loss and safeguard no reputation is to be had, 
for whom yet Christ paid as dearly, as for the mightiest 
prince, or the wisest and best learned in the earth. And 
they that will have it generally to be taken for indifferent, 
that a very few take no hurt of it, though infinite multi- 
tudes besides perish thereby, show that they put little 
difference between the multitudes of Christians and brute 
beasts, whose danger they do so little esteem. Besides 
this, if they be bishops, or parsons, or otherwise having 
charge of men's consciences, that thus reason, It is lawful 
to have images publicly, though it be not expedient, what 
manner of pastors show they themselves to be to their 
flock, which trust unto them that which they themselves 
confess not to be expedient for them, but to the utter ruin 
of the souls committed to their charge, for whom they 
shall give a strict account before the Prince of pastors at 
the last day ? For indeed to object to the weak, and ready 
to fall of themselves, such stumbling-blocks, is a thing 
not only not expedient, but unlawful, yea, and most wicked 
also. Wherefore it is to be wondered how they can call 
images, set up in churches and temples to no profit or be- 
nefit of any, and to so great peril and danger, yea, hurt 
and destruction of many, or rather infinite, things indif- 
ferent. Is not the public setting up of them rather a 
snare for all men, and the templing of God ? 1 beseech 
these reasoners to call to mind their own accustomed or- 
dinance and decree, whereby they determined that the 
Scripture, though by God himself commanded to be 
known of all men, women, and children, should not be 
read of the simple, nor had in the vulgar tongue, for 
that, as they said, it was dangerous, by bringing the Deut. jpo% 
simple people into errors. And will they not forbid 
images to be set up in churches and temples, which 
are not commanded, but forbidden most strictly by God, 
but let them still be there, yea, and maintain them also, 
seeing the people are brought not into danger only, but 
indeed into most abominable errors and detestable idola- 
try thereby? Shall God's word, by God commanded to 



212 



The third Part of the Sermon 



be read unto all. and known of all. for danger of heresy, 
as they ?ay, be shut up ? And idols and images, notwith- 
standing they be forbidden by God, and notwithstanding 
the danger of idolatry by them, shall they yet be set up, 
suffered, and maintained in churches and temples? O 
worldly and fleshly wisdom, even bent to maintain the 
inventions and traditions of men by carnal reason, and 
by the same to disannul or deface the holy ordinances, 
laws, and honour of the eternal God, who is to be ho- 
noured and praised for ever. dmen. 

Now it remained! for the conclusion of this treatise, to 
declare as well the abuse of churches and temples, by too 
costly and sumptuous decking and adorning of them, as 
also the lev\d painting, gilding, and clothing of idols and 
images, and so to conclude the whole treatise. 
Tertul. Apo- In Tertullian's time, an hundred and threescore years 

log. uap.oy. a f tei . ^ i ir j s t, Christians had none other temples but com- 
mon house's, whither they for the most part secretly re- 
sorted. And so far off was it that they had before his 
time any goodly or gorgeous decked temples, that laws 
were made in Antonius, Verus. and Commodus the em- 
Euseb. lib. perors, times, that no Christians should dwell in houses, 

v.Ecci. Hist. come j n public baths, or be seen in streets, or any where 
abroad ; and that, if they were once accused to be Chris- 
tians, they should hy no means be suffered to escape. As 

Hieronymus. vvas practised on A po! Ionium, a noble senator of Rome, 
who being accused of his own bondman and slave that 
he was a Christian, could neither by his defence and 
apology, learnedly and eloquently written and read pub- 
licly in the senate, nor in respect that he was a citizen, 
nor for the dignity of his order, nor for the vileness and 
unlawfulness of his accuser, being his own slave, by like- 
lihood of malice moved to forge lies against his lord, 
nor for other respect or help, be delivered from death. 
So that Christians were then driven to dwell in caves 
and dens : so far off was it that they had any public 
temples adorned and decked as they now be, which 
is here rehearsed to Hie confutation of those, which re- 
port such glorious glossed fables of the goodly and gor- 
geous temple, that St. Peter, Linus, Cletus, and those 
thirty bishops their successors had at Rome, until the 
time of the emperor Constantine, and which St. Polycarp 
should have in Asia, or Ircngeus in France, by such lies, 
contrary to all true histories, to maintain the superfluous 
gilding and decking of temples now-a-days, wherein 
they put almost the whole sum and pith of our religion* 



against Peril of Idolatry. 



213 



But in those times the world was won to Christendom, 
not by gorgeous, gilded, and painted temples of Christians, 
which had scarcely houses to dwell in; but by the godly* 
and, as it were, golden minds and firm faith of such as in 
all adversity and persecution professed the truth of our 
religion. And after these times in Maximilian and Con- 
stantius the emperors' proclamation, the places where 
Christians resorted to public prayer, were called Conven- 
ticles. And in Galarius Maximinus the emperor's epis.- .bo**, lib. 
tie, they are called Oratories and Dominican to say, uK£ p ^ap.'$. 
places dedicated to the service of the Lord, And here vi&S^S 
by the way, it is to be noted, that at that time there 
were no churches or temples erected unto any saint, 
but to God only, as St. Augustine also reeordeth, say- 
ing, " We build no temples unto our Martyrs.'* And 
Eusebius himself calleth churches, houses of prayer, and 
showeth that in Constantine the emperor's time, all men 
rejoiced, seeing, instead of low conventicles, which ty- 
rants had destroyed, high temples to be buikled. Lo, 
unto the time of Constantine, by the space of above three 
hundred years after our Saviour Christ, when Christian 
religion was most pure, and indeed golden, Christians 
had but low and poor conventicles, and simple oratories, 
yea caves under the ground, called Crypto:, where they for crypta. 
fear of persecution assembled secretly together. A figure 
whereof remaineth in the vaults which yet are builded 
under great churches, to put us in remembrance of the 
old state of the primitive church before Constantine : 
whereas in Constantine's time, and after him, were 
builded great and goodly temples for Christians, called 
Basilica:, either for that the Greeks used to call all great Basilica, 
and goodly places Basilicas, or for that the high and 
everlasting King, God and our Saviour Christ, was served 
in them. But although Constantine, and other princes, 
of good zeal to our religion, did sumptuously deck and 
adorn Christian temples, yet did they dedicate at that 
time all churches and temples to God, or our Saviour 
Christ, and to no saint; for that abuse began long after in 
Justinian's time. And that gorgeousness then used, as it .Novel, con- 
was borne with, as rising of a good zeal ; so was it signi- s 1 * 4< ' 
lied of the godly learned even at that time, that such cost 
might otherwise have been better bestowed. Let St. Jerome 
(although otherwise too great a liker and aliower of ex- 
ternal and outward things) be a proof hereof, who hath 
these words in his epistle to Demetriades : " Let others 
(saith St. Jerome) build churches, cover walls with tables 



The third Part of the Sermon 



of marble, carry together huge pillars, and gild their tops 
or head*, which do not feel or understand their precious 
decking and adorning ; let them deck the doors with ivory 
and silver, and set the golden altars with precious stones 5 
I blame it not ; let every man abound in his own sense ; 
and better is it so to do, than carefully to keep their 
riches laid up in store. But thou hast another way ap- 
pointed thee, to clothe Christ in the poor, to visit him 
in the sick, feed him in the hungry, lodge him in those 
who do lack harbour, and especially such as be of the 
household of faith." 

And the same St. Jerome toucheth the same matter 
somewhat more freely in his Treatise of the Life of Clerks 
to Nepotian, saying thus : " Many build walls, and erect 
pillars of churches ; the smooth marbles do glister, the 
roof shineth with gold, the altar is set with precious 
stones: but of the ministers of Christ there is no elec- 
tion or choice. Neither let any man object and allege 
against me the rich temple that was in Jewry, the table, 
candlesticks, incense, ships, platters, cups, mortars, and 
other things all of gold. Then were these things al- 
lowed of the Lord, when the priests offered sacrifices, 
and the blood of beasts was accounted the redemption 
of sins. Howbeit all these things went before in figure^ 
and they were written for us, upon whom the end of the 
"world is come. And now when that our Lord, being 
poor, hath dedicated the poverty of his house, let us 
remember his cross, and we shall esteem riches as mire 
and dung. What do we marvel at that which Christ 
ealleth wicked Mammon ? Whereto do we so highly es- 
teem and love that which St. Peter doth for a glory testify 
that he hath not ?" Hitherto St. Jerome. 

Thus you see how St. Jerome teacheth the sumptuous- 
Mess amongst the Jews to be a figure to signify, and not 
an example to follow, and that those outward things were 
suffered for a time until Christ our Lord came, who 
turned all those outward things into spirit, faith, and 
truth. And (he same St. Jerome, upon the seventh chap- 
ter of Jeremy, saith, " God commandeth both the Jews 
at that time, and now us who are placed in the church, 
that we have no trust in the goodliness of building and 
gilt roofs, and in walls covered with tables of marble, and 
say, The temple of the Lord, the temple of the Lord. For 
that is the temple of the Lord, wherein dwelleth true 
faith, godly conversation, and the company of all virtues.*' 
And upon the Prophet liaggai, he describeth the true and 



against Peril of Idolatry* 



21S 



right decking or ornaments of the temple after this sort : 
" I (saith St. Jerome) do think the silver, wherewith the 
house of God is decked, to he the doctrine of the Scrip- 
tures, of the which it is spoken, The doctrine of the 
Lord is a pure doctrine, silver tried in the fire, purged from 
dross, purified seven times. And I do take gold to he 
that which remaineth in the hid sense of the saints and 
the secret of the heart, and shineth with the true light 
of God. Which is evident that the Apostle also meant 
of the saints that build upon the foundation of Christ? 
some silver, some gold, some precious stones : that by the 
gold, the hid sense ; by silver, godly utterance ; by pre- 
cious stones, works which please God, might be signified. 
With these metals the church of our Saviour is made 
more goodly and gorgeous, than was the synagogue in 
old time. With these lively stones is the church and 
house of Christ builded, and peace is given to it for ever." 
All these be St. Jerome's sayings. Ho more did the old 
godly bishops and doctors of the church allow the over- 
sumptuous furniture of temples and churches, with plate, 
vessels of gold, silver, and precious vestments. St. Chry- 
sostom saith, in the ministry of the holy sacraments there 
is no need of golden vessels, but of golden minds. And 
St. Ambrose saith, ** Christ sent his Apostles without gold, 2 Q ^ ^ 
and gathered his church without gold. The church hath P item 
gold, not to keep it, but to bestow it on the necessities of 
the poor. The sacraments lo ^k for no gold, neither do 
they please God for the commendation of gold, which 
are not bought for gold. The adorning and decking of 
the sacraments is the redemption of captives." Thus 
much saith St. Ambrose. 

St. Jerome commendeth Exuperius, bishop of Tolose, 
that he carried the sacrament of the Lord's body in a 
wicker basket, and the sacra nent of his blood in a glass, 
and so cast covetousness out of the church. And Boni- nt, <fc coij- 
facius, bishop and martyr, as is recorded in the decrees, Tribunes? 
testifieth, that in old time the ministers used wooden, and 
not golden vessels. And Zephyrinus, the sixteenth bi- 
shop of Rome, made a decree, that they should use vessels 
of glass. Likewise were the vestures used in the church 
in old time very plain and single, and nothing costly* 
And Rabanus at large declareth, that this costly and ma- Lib. i. last, 
nifold furniture of vestments of late used in the church Cilp * t4? 
was fetched from the Jewish usage, and agreeth with 
Aaron's apparelling almost altogether. For the mainte- 
nance of the which, Innoeentius the pope nreuoimceili 



216 



The third Part of the Sermon 



boldly* that ail the customs of the old law be not abo- 
lished, that we might in such apparel, of Christians the 
more willingly become Jewish. This is noted, not 
against churches and temples, which are most necessary, 
and ought to have their due use and honour, as is in 
another Homily for that purpose declared, nor against the 
convenient cleanness and ornaments thereof ; but against 
the snmpfuousness and abuses of the temples and 
churches. For it is a church or temple also that glitter- 
eth with no marble, shineth with no gold nor silver, 
glisterelh with no pearls nor precious stones: but with 
plainness and frugality, signineth no proud doctrine nor 
people, but humble, frugal, and nothing esteeming earth- 
ly and outward things, but gloriously decked with inward 
ornaments, according as the Prophet declareth, saying, 
The king's daughter is altogether glorious inwardly. 

Now concerning excessive decking of images and idols, 
with painting, gilding, adorning with precious vestures, 
pearl and stone, what is it else, but for the further pro- 
vocation and enticement to spiritual fornication, to deck 
spiritual harlots most costly and wantonly, which the 
idolatrous church understandeth well enough. For she 
being indeed not only an harlot, (as the Scripture calleth 
her; but also a foul, filthy, old, withered harlot, (for she 
is indeed of ancient years) and understanding her lack of 
natural and true beauty, and great loathsomeness which of 
herself she hath, doth, after the custom of such harlots, 
paint herself, and deck and tire herself with gold, pearl, 
stone, and all kind of precious jewels, that she, shining 
with the outward beauty and glory of them, may please 
the foolish fantasy of fond lovers, and so entice them to 
spiritual fornication with her: who, if they saw her (I 
will not say naked) but in simple apparel, would abhor 
her, as the foulest and filthiest harlot that ever was seen: 
according as appeareth by the description of the garnish- 
ing of the great strumpet of all strumpets, the mother of 
W horedom, set forth by St. John in his Revelation, who 
by her glory provoked the princes of the earth to com- 
mit whoredom with her. Whereas, on the contrary part, 
the true church of God, as a chaste matron, espoused (as 
the Scripture teacheth) to one husband, our Saviour Jesus 
Christ, whom alone she is content only to please and 
serve, and looketh not to delight the eyes or fantasies of 
any other strange lovers or wooers, is content with her na- 
tural ornaments, not doubting by such sincere simplicity 
best to please him, who can well skill of the difference 



against Peril of Idolatry. 



between a painted visage and true natural beauty. And 
concerning such glorious gilding and decking of images, 
both God's word written in the tenth chapter of the 
Prophet Jeremy, and St. Hierom's Commentaries upon 
the same, are most worthy to be noted. First, the words 
of the Scriptures be these : The workman with his axe Jer $- 
hewed the timber out of the wood with the work of his hands; 
he decked it with gold and silver ; he joined it with nails and 
pins, and the stroke of an hammer, that it might hold toge- 
ther. They he made smooth as the palm, and they cannot 
speak : if they be borne, they remove, for they cannot go. Fear 
ye them not, for they can neither do evil nor good. Thus saith 
the Prophet. Upon which text St. Hierom hath these 
words: " This is the description of idols, which the Gen- 
tiles worship ,* their matter is vile and corruptible. And 
whereas the artificer is mortal, the things he maketh 
must needs be corruptible : he decketh it with silver and 
gold, that with the glittering or shining of both metals 
he may deceive the simple. Which error indeed hath 
passed over from the Gentiles, that we should judge reli- 
gion to stand in riches." And by and by after he saith, 
« They have the beauty of metals, and be beautified by 
the art of painting; but good or profit is there none in 
them." And shortly after again, " They make great 
promises, and devise an image of vain worshipping of 
their own fantasies ; they make great brags to deceive 
every simple body ; they dull and amaze the understand- 
ing of the unlearned, as it were with golden sentences, 
and eloquence, shining with the brightness of silver. 
And of their own devisers and makers are these images 
advanced and magnified, in the which is no utility nor 
profit at all, and the worshipping of the which pro- 
perly pertaineth to the Gentiles and Heathen, and such as 
know not God." 

Thus far St. Jerome's words. "Whereupon you may 
not** as well his judgment of images themselves, as alsu 
of the painting, gilding, and decking of them : that it is 
an error which came from the Gentiles, that it persuadeth 
religion to remain in riches, that it amazeth and deceiveth 
the simple and unlearned with golden sentences, and sil- 
ver-shining eloquence, and that it appertaineth properly 
to the Gentiles and Heathens, and such as know not God. 
Wherefore the having, painting, gilding, and decking of 
images, by St. Jerome's judgment, is erroneous, seduc- 
ing and bringing into error (specially the simple and un- 
learned.) heathenish, and void of the knowledge of God, 

29 



18 The third Part of the Sermon 

Surely the Prophet Daniel, in the eleventh chapter* 
declareth such sumptuous decking of images with gold, 
silver, and precious stones, to be a token of Antichrist's 
kingdom, who (as the Prophet foreshoweth) shall wor- 
ship God with such gorgeous things. Now usually such 
excessive adorning and decking of images hath risen and 
been maintained, either of offerings provoked by supersti- 
tion and given in idolatry, or of spoils, robberies, usury, or 
goods otherwise unjustly gotten, whereof wicked men have 
given part to the images or saints (as they call them)? 
that they might be pardoned of the whole ; as of divers 
writings and old monuments concerning the cause and 
end of certain great gifts, may well appear. And indeed 
such money, so wickedly gotten, is most meet to be put 
to so wicked a use. And that which they take to be 
amends for the whole before God, is more abominable in 
his sight, than both the wicked getting, and the more 
wicked spending of all the rest. For how the Lord al- 
loweth such gifts, he declareth evidently in the Prophet 
Isaiah, saying, 1 (saith the Lord) do love judgment, and 
I hate spoil and raveny offered in sacrifice : which the 
Biaiej. de very Gentiles understood. For Plato showeth, that such, 
Lepb.x. men as suppose that God doth pardon wicked men, if they 
give part of their spoils and rapine to him, take him to 
be like a dog, that would be entreated and hired with 
part of the prey, to suffer the wolves to worry the sheep* 
And in case the goods, wherewith images be decked* 
were justly gotten, yet it is extreme madness, so foolishly 
and wickedly to bestow goods purchased by wisdom and 
Lib. ii. lest, truth. Of such lewdness Lactantius writeth thus; " Men 
ca? ' 4, do in vain deck images of the gods with gold, ivory, and 
precious stone, as though they could take any pleasure in 
those things. For what use have they of precious gifts, 
which understand nor feel nothing? Even the same that 
dead men have. For with like reason do they bury dead 
bodies, farced with spices and odours, and clothed with 
precious vestures; and deck images, which neither felt 
nor knew when they were made, nor understand when 
they be honoured, for they get no sense and understanding 
by their consecration." Thus far Lactantius, and much 
more, too long here to rehearse, declaring, that as little 
girls play with little puppets, so be these decked images 
great ptippets for old fools to play with. And that we 
may know what, not only men of our religion, but Eth- 
nicks also, judge of such decking of dead images, it is 
not unprofitable to hear what Seneca, a wise and excel- 



Ugainst Teril of Idolatry. 



219 



lent learned senator of Rome, and philosopher, saith con- 
cerning the foolishness of ancient and grave men, used in 
his time in worshipping and decking of images: " We 
(saith Seneca) he not twice children (as the common say- 
ing is), but always children ; but this is the difference* 
that we being elder, play the children : and in these 
plays they bring in before great and well-decked puppets 
(for so he calleth images) ointments, incense, and odours, 
To these puppets they offer up sacrifice, which have a 
mouth, but not the use of teeth. Upon these they put 
attiring and precious apparel, which have no use of 
clothes. To these they give gold and silver, which they 
who receive it (meaning the images) lack, as well as they 
that have given it from them." And Seneoa much com- 
in en de ih Dionysius, king of Sicily, for his merry robbing 
of such decked and jewelled puppets. But yon will ask, 
what doth this appertain to our images, which is written 
against the idols of the Gentiles ? Altogether surely. 
For what use or pleasure have our images of their deck- 
ing and precious ornaments ? Did our images understand 
when they were made ? or know when they be so trim- 
med and decked ? Be not these things bestowed upon 
them as much in vain, as upon dead men, which have no 
sense ? Wherefore it followeth, that there is like foolish- 
ness and lewdness in decking of our images, as great pup- 
pets for old fools, like children, to play the wicked pUy 
of idolatry, as was before among the Ethnicks and Gen- 
tiles. Our churches stand full of such great p-ippets, 
wondrously decked and adorned ; garlands and coronets 
be set on their heads, precious pearls hanging about their 
necks ; their fingers shine with rings, set with precious 
stones ; their dead and stiff bodies are rfathetf with gar- 
ments stiff with gold. You wouW believe that the 
images of our men-saints were so-uc princes of Persia 
land with their proud apparel, ?nd the idols of our wo- 
men-saints were nice and weft-trimmed, harlots, tempt- 
ing their paramours to wa^ormess : whereby the saints 
of God are not honoured but most dishonoured, and 
their godliness, soberness, chastity, contempt of riches, 
and of the vanity of the world, defaced and brought in 
doubt by such monstrous decking, most differing from 
their sober and godly lives. And because the whole pa- 
geant must throughly be played, it is not enough thus to 
deck idols, but at last come in the priests themselves, like- 
wise decked with gold and pearl, that they may be meet 
servants for such lords and ladies, and fit worshippers of 



220 



Hie third Part of the Sermon 



such gods and goddesses. And with a solemn pace they 
pass forth before these golden puppets, and fall down to 
the ground on their marrow-bones before these honour- 
able idols ; and then rising up again, offer up odours and 
incense unto them, to give the people an example of 
double idolatry, by worshipping not only the idol, but 
the gold also, and riches, wherewith it is garnished. 
Which things, the most part of our old martyrs, rather 
than they would do, or once kneel, or offer up one crumb 
of incense before an image, suffered most cruel and terrible 
deaths, as the histories of them at large do declare. And 
Greg.Epist. here again their allegation out of Gregory the first and 
Massil.Damas. Damaseen, that images be the laymen's books, and that 
Sv.'t i7. rth °' pictures are the scripture of idiots and simple persons, is 
worthy to be considered. For as it hath been touched in 
divers places before, how they be books teaching nothing 
but lies, as by St. Paul in the first chapter to the Romans 
evidently appeareth, of the images of God : so w hat man- 
ner of books and scripture these painted and gilt images 
of saints be unto the common people, note well I pray 
you. For after that our preachers shall have instructed 
and exhorted the people to the following of the virtues 
of the saints, as contempt of this world, poverty, sober- 
ness, chastity, and such like virtues, which undoubtedly 
were in the saints ; think you, as soon as they turn their 
ii«ces from the preacher, and look upon the graven books 
and painted scripture of the glorious gilt-images and idols, 
all shining and glittering with metal and stone, and co- 
vered wv n precious vestures, or else with Chserea in 
Terence* behold a painted table, wherein is set forth by 
the art of the painter, an image, with a nice and wanton 
apparel and eoi^tenance, more like to Venus or Flora 
than Mary Magdai- n ; or if like to Mary Magdalen, it is 
when she played the harlot, rather than when she w ept 
for her sins;— when, i say , they turn about from the 
preacher to these books a-. u l schoolmasters, and painted 
scriptures, shall they not fii*l them lying books ? teach- 
ing other manner of lessons, *f esteeming of riches, of 
pride, and vanity in apparel, of ^iceness and wantonness, 
and peradventure of whoredom, as Chorea of like pictures 
was taught. And in Lucian, one learned of Venus Gni- 
dia a lesson too abominable here to be remembered. Be 
not these, think you, pretty books and scriptures for sim- 
ple people, and especially for wives and young maidens to 
look in, read on, and learn such lesson's of? What will 
they think either of the preacher, who taught them eon- 



against Peril of Idolatry. 



irary lessons of the saints, and therefore by these carved 
doctors are charged with a lie, or of the saints them- 
selves, if they helieve these graven hooks and painted 
scriptures of them, who make the saints, now reigning; in 
heaven with God, to their great dishonour, schoolmasters 
of such vanity, which they in their life time most ab- 
horred? For what lessons of contempt of riches, and va- 
nity of this world, can such hooks, so besmeared with 
gold, set with precious stones, covered with silks, teach ? 
What lessons of soberness and chastity can our women 
learn of these pictured scriptures, with their nice apparel 
and wanton looks ? But away, for shame, with the*e co- 
loured cloaks of idolatry, of the books and scriptures, of 
images and pictures to teach idiots, nay, to make idiots 
and stark fools and beasts of Christians/ Do men, I pray 
you, when they have the same books at home with them, 
run on pilgrimage to seek like books at Rome, Com- 
postella, or Jerusalem, to be taught by them, when they 
have the like to learn at home ? Do men reverence some 
books, and despise and set light by other of the same sort? 
Do men kneel before their books, light candles at noon- 
time, burn incense, offer up gold and silver, and other gifts 
to their books? Do men either feign or believe miracles 
to be wrought by their books ? I am sure that the New 
Testament of our Saviour Jesus Christ, containing the 
word of life, is a more lively, express, and true image of 
our Saviour, than all carved, graven, molten, and painted 
images in the world be ; and yet none of ail these things 
be done to that book or scripture of the Gospel of our Sa- 
viour, which be done to images or pictures, the books and 
scriptures of laymen and idiots, as they call them. TVhere- 
fore. call them what they list, it is most evident by their 
deeds, that they make of them no other books nor scrip- 
ture, than such as teach most filthy and horrible idolatry, 
as the users of such books daily prove by continual prac- 
tising the same. O books and scriptures, in the which the 
devilish schoolmaster, Satan, hath penned the lewd lessons 
of wicked idolatry, for his dastardly disciples and scho- 
lars to behold, read, and learn, to God's most high dis- 
honour, and their most horrible damnation. Have not 
we been much bound, think you, to those which should 
have taught us the truth out of God's Book and his 
holy Scripture, that they have shut up that Book and 
Scripture from us, and none of us so bold as once to 
open it, or read in it ; and instead thereof, to spread 
us abroad these goodly, carved, and gilded books and 



Tlie third Fart of the Sermon 

painted scriptures, to teach us sueh good and godly les- 
ions? Have not they done well, after they ceased to 
stand in pulpits themselves, and to teach the people com- 
mitted to their instruction, keeping silence of God's 
word, and become dumb dogs, (as the Prophet calleth 
them) to set up in their stead, on every pillar and corner 
of the church, such goodly doctors, as dumb, but more 
wicked than themselves be ? We need not to complain of 
the lack of one dumb parson, having so many dumb de- 
vilish vicars (I mean these idols and painted puppets) to 
teach in their s.ead. Now in the mean season, whilst the 
dumb and dead idols stand thus decked and clothed, 
contrary to God's law and commandment, the poor 
Christian people, the lively images of God, commended 
to us so tenderly by our Saviour Christ, as most dear to 
him, stand naked, shivering for cold, and their teeth chat- 
tering in their heads, and no man covereth them, are 
pined with hunger and thirst, and no man giveth them 
a penny to refresh them ; whereas pounds be ready at all 
times (contrary to God's will) to deck and trim dead 
stocks and stones, which neither feel cold, hunger, nor 
thirst. 

Clemens hath a notable sentence concerning this mat- 
ter, saying thus : " That serpent the devil doth by the 
mouth of certain men utter these words ; We* for the ho- 
nour of the invisible God, do worship visible images: which 
doubtless is most false. For if you will truly honour thz 
image of God, you shall, by doing well to man, honour 
the true image of God, in him. For the image of 
God is in every man : but the likeness of God is not 
in every one, but in those only which have a godly 
heart and pure mind. If you will therefore truly honour 
the image of God, we do declare to you the truth, that 
ye do well to man, who is made after the image of God, 
that you give honour and reverence to him, and refresh 
the hungry with meat, the thirsty with drink, the naked 
■with clothes, the sick with attendance, the stranger har- 
bourless with lodging, the prisoners with necessaries : and 
this shall be accounted as truly bestowed upon God. And 
these things are so directly appertaining to God's honour, 
that whosoever doth not this, shall seem to have re- 
proached and done villany to the image of God. For what 
honour of God is this, to run to images of stock and 
stone, and to honour vain and dead figures of God, and 
to despise man, in whom is the true image of God V 9 
And by and by after he saitbj " Understand ye there- 



against Peril of Idolatry, 



fore, that this is the suggestion of the serpent Satan, 
lurking within you, which persuadeth you that you are 
godly, when you honour insensible and dead images, and 
that you be not ungodly, when you hurt or leave unsuc- 
coured the lively and reasonable creatures." All these be 
the words of Clemens. 

Note, I pray you, how this most ancient and learned 
doctor, within one hundred years of our Saviour Christ's 
time, most plainly teacheth, that no service of God, or 
religion acceptable to him, ean be in honouring of dead 
images ; but in succouring of the poor s the lively images 
of God, according to St. James, who saith, This is pure 
and true religion before God the Father? to succour father- 
less and motherless children? and widows in their ajjliction 9 
and to keep himself undeflledfrom this world. 

True religion then, and pleasing of God, standeth not 
in making, setting up, painting, gilding, clothing and 
decking of dumb and dead images, (which be but great 
puppets and babies for old fools in dotage, and wicked 
idolatry, to dally and play with,) nor in kissing of them, 
capping, kneeling, offering to them, incensing of them, 
setting up of candles, hanging up of legs, arms, or whole 
bodies of wax before them, or praying and asking of 
them, or of saints, things belonging only to God to 
give. But all these things be vain and abominable, 
and most damnable before God. Wherefore all such 
do not only bestow their money and labour in vain; 
but with their pains and cost purchase to themselves 
God's wrath and utter indignation, and everlasting dam- 
nation both of body and soul. For ye have heard it 
evidently proved in these homilies against idolatry, by 
God's word, the doctors of the church, ecclesiastical 
histories, reason and experience, that images have been 
and be worshipped, and so idolatry committed to them 
by infinite multitudes, to the great offence of God's 
majesty, and danger of infinite souls; and that idolatry 
cannot possibly be separated from images set up in 
churches and temples, gilded and decked gloriously; 
and that therefore our images be indeed very idols, 
and so all the prohibitions, laws, curses, threatenings of 
horrible plagues, as well temporal as eternal, contained 
in the holy Scripture, concerning idols, and the makers 
and maintainers, and worshippers of them, appertain also 
to our images set up in churches and temples, and 
to the makers, maintainers, and worshippers of them. 
And all those names of abomination, which God's word 



The third Part of the Sermon 



in the holy Scriptures giveth to the idols of the Geri 
tiles, appertain to our images, being idols like to them, 
and having like idolatry committed unto them. And 
God's own month in the holy Scriptures calleth them 
canities, lies, deceits, uncleanness, tilthiness, dung, mis- 
chief, and abomination before the Lord. Wherefore 
God's horrible wrath, and our most dreadful dan- 
ger cannot he avoided, without the destruction and 
utter abolishing of all images and idols out of the 
church and temple of God, which to accomplish, 
God put in the minds of all Christian princes. And 
in the mean time, let us take heed and be wise, O 
ye beloved of the Lord, and let us have no strange 
gods, but one only God, who made us when we were 
nothing, the Father of our Lord Jesus Christ, who 
redeemed us when we were lost, and with his holy Spirit 
doth sanctify us. For this is life everlasting, to know 
him to be the only true God, and Jesus Christ, whom 
he hath sent. Let us honour and worship for religion's 
sake none but him; and him let us worship and ho- 
nour as he will himself, and hath declared by his word, 
that he will be honoured and worshipped, not in nor by 
images or idols, which he hath most strictly forbidden* 
neither in kneeling, lighting of candles, burning of in- 
cense, offering up of gifts unto images and idols, to be- 
lieve that we shall please him ; for all these be abomina- 
tion before God: but let us honour and worship God 
in spirit and in truth, fearing and loving him above 
all things, trusting in him only, calling upon him, 
and praying to him only, praising and lauding of him 
only, and all other in him, and for him. For such 
worshippers doth our heavenly Father love, who is a 
most pure Spirit, and therefore will be worshipped in 
spirit and in truth. And such worshippers were Abra- 
ham, Moses, David, Elias, Peter, Paul, John, and all. 
other the holy Patriarchs, Prophets, Apostles, Martyrs, and 
all true Saints of God, who all, as the true friends of 
God, were enemies and destroyers of images and idols, 
as the enemies of God and his true religion. Wherefore 
take heed and be wise, O ye beloved of the Lord, and 
that which others, contrary to God's word, bestow 
wickedly, and to their damnation, upon dead stocks 
and stones (no images, but enemies of God and his 
saints), that bestow ye, as the faithful servants of God, 
according to God's word, mercifully upon poor men 
and women, fatherless children,, widows, sick persons, 



against Peril of Idolatry, 



228 



strangers, prisoners, and such others that be in any ne- 
cessity, that ye may, at that great day of the Lord, hear 
that most blessed and comfortable saying of our Saviour 
Christ, Come, ye blessed, into the kingdom of my Father, 
prepared for you before the beginning of the world. For I 
was hungry, and ye gave me meat; thirsty, and ye gave me 
drink; naked, and ye clothed me; harbourless, and ye 
lodged me; in prison, and ye visited me ; sick, and ye com- 
forted me. For whatsoever ye have done for the poor and 
needy in my name, and for my sake, that have ye done for 
me. To the which his heavenly kingdom, God the Father 
of mercies bring us, for Jesus Christ's sake, our only Sa- 
viour, Mediator, and Advocate ; to whom with the Holy 
Ghost, one immortal, invisible, and most glorious God ? 
be all honour, and thanksgiving, and glory, world without 
end. Amen, 



30 



AM 



HOMILY 

SOKE 

Repairing ami keeping dean, ani comely adorning ef 
Churches* 



IT is a common ens torn used of all meu 9 when they in- 
tend to have their friends or neighbours to come to- 
their houses to eat or drink with them, or to have any 
solemn assembly to treat and talk of any matter, they wilt 
liave their houses, which they keep in continual repara- 
tions, to be clean and fine, lest they should be counted 
sluttish, or little to regard their fr iends and neighbours. 
How much more then ought the house of God, which we 
commonly call the church, to be sufficiently repaired irs 
all places, and to be honourably adorned and garnished., 
and to be kept clean and sweet, to the comfort of the peo- 
ple that shall resort thereunto I 

It appeareth in the holy Scripture, how God's house* 
-which was called his holy temple, and was the mother 
church of all Jew ry, fell sometimes into decay, and was 
oftentimes profaned and defiled, through the negligence 
and ungodliness of such as had the charge thereof. But 
when godly kings and governors were in place, then 
commandment was given forthwith, that the church and 
temple of God should be repaired, and the devotion el* the 
people to be gathered for thv reparation of the same. We 
2 xings.KiL rea ^ i* 1 second Book of the Kings, how that King Joas> 
being a godly prince, gave commandment to the priests to 
convert certain offerings of the people towards the repara- 
tion and amendment of God's temple. 
sKwg»x»L Like commandment gave that most godly King Josias* 
concerning the reparation and re-edilication of God's 
temple, which in his time he found in sore decay. It 
hath pleased Almighty God 5 that these histories touching 



Repairing and keeping dean of €liurches» 

the re-edifying and repairing of his holy temple, should 
be written at large, to the end we should he taught 
thereby ; first, that God is well pleased that his peo- 
ple should have a convenient place to resort unto, and to 
eome together, to praise and magnify God's holy name. 
And secondly, he i- highly pleased with all those, which 
diligently and zealously go ahout to amend and restore 
such places as are appointed for the congregation of God's 
people to resort unto, and wherein tliey humbly and 
jointly render thanks to God for his benefits, and with 
one heart and voice praise his holy name. Thirdly, God 
was sore displeased with his people, because they builded, 
decked, and trimmed up their own houses, and suffered 
God's house to be in ruin and decay, to lie uncomely and 
fuisomely. Wherefore God was sore grieved with them, 
and plagued them, as appeareth in the Prophet Haggai : 
Thus saith the Lord: Is it time for you to dwell in your I£a § 
ceiled houses , and the Lord's house not regarded? Ye hare 
sowed much, and gathered in hut little; your meat and your 
clothes hare neither filled you? nor made you warm; and he 
that had his wages* put it in a bottomless purse. By these 
plagues, which God laid upon his people for neglecting 
©f his temple, it may evidently appear, that God will 
have his temple, his church, the place where his con- 
gregation shall resort to magnify him, well edified, well 
repaired, and well maintained. Some, neither regarding 
godliness, nor the place of godly exercise, will say, the 
temple in the old law was commanded to be built and 
repaired by God himself, because it had great promises 
annexed unto it, and because it was a figure, a sacrament, 
or a signification of Christ, and also of his church. To 
this may be easily answered ; first, that our churches are 
not destitute of promises, forasmuch as our Saviour Christ 
saith, Where two or three are gathered together in my name, 
there am I in the midst among them. A great number 
therefore coming to church together in the name of 
Christ, have there, that is to say iR the church, their God 
and Sawour Jesus Christ, present among the congregation 
of his faithful people, by his grace, by his favour and 
godly assistance, according to his most assured and com- 
fortable promises. Why then ought not Christian people 
to build them temples and churches, having as great pro- 
mises of the presence of God. as ever had Solomon for the 
material temple, which he did build ? As touching the oilier 
point, that Solomon's temple was a figure of Christ: we 
know that now in the time of the clear light of Christ Jesus., 



The Sermon for repairing 



the Son of God, all shadows, figures, and significations are 
utterly gone, all vain and unprofitable ceremonies, both 
Jewish and Heathenish, fully abolished. And therefore 
our churches are not set up for figures and significations 
of Messiahs and Christ to come, but for other godly and 
necessary purposes ; that is to say, that like as every man 
hath his own house to abide in, to refresh himself in, to rest 
in, with such like commodities ; so Almighty God will have 
his house and place, whither the whole parish and con- 
gregation shall resort, which is called the church and 
temple of God, for that the church, which is the company 
of God's people, doth there assemble and come together 
to serve him. Not meaning hereby, that the Lord, whom 
the heaven of heavens is not able to hold or comprise, 
doth dwell in the church of lime and stone, made with 
man's hands, as wholly and only contained there within, 
and no where else ; for so he never dwelt in Solomon's 
temple. Moreover, the church or temple is counted and 
called holy, yet not of itself, but because God's people 
resorting thereunto are holy, and exercise themselves in 
holy and heavenly things. And to the intent ye may 
understand further, why churches were built among 
Christian people, this was the greatest consideration ; that 
God might have his place, and that God might have his 
time, duly to be honoured and served of the whole multi- 
tude in the parish: first, there to hear and learn the 
blessed word and will of the everlasting God. Secondly, 
that there the blessed sacraments, which our Lord and 
Saviour Christ Jesus hath ordained and appointed, should 
be duly, reverently, and decently ministered. Thirdly, 
that there the whole multitude of God's people in the 
parish should, with one voice and heart, call upon the 
name of God, magnify and praise the name of God, ren- 
der earnest and hearty thanks to our heavenly Father for 
his heap of benefits daily and plentifully poured upon us, 
not forgetting to bestow our alms upon God's poor, to 
the intent God may bless us the more richly. Thus ye 
may well perceive and understand wherefore churches were 
built and set up amongst Christian people, and dedicated 
and appointed to these godly uses, and wholly exempted 
from all filthy, profane, and worldly uses. Wherefore all 
they that have little mind or devotion to repair and 
build God's temple, are to be counted people of much 
ungodliness, spurning against good order in Christ's 
church, despising the true honour of God, with evil ex- 
amples offending and hindering their neighbours* other- 



and keeping dean of Churches, 



229 



wise well and godly disposed. The world thinketh it 
but a trifle to see their church in ruin and decay. But 
whoso doth not lay to their helping hands, they sin against 
God and his holy congregation. For if it had not been 
sin to neglect and slightly regard the re-edifying and 
building up again of his temple, God would not hare 
been so much grieved, and so soon have plagued his peo- 
ple, because they builded and decked their own houses so 
gorgeously, and despised the house of God their Lord. 
It is sin and shame to see so many churches so ruinous, 
and so foully decayed, almost in every corner. If a man's 
private house, wherein he dwelleth, be decayed, he will 
never cease till it be restored up again. Yea, if his barn, 
where he keepeth his corn, be out of reparations, what 
diligence useth he to make it in perfect state again ! tf 
his stable for his horse, yea, the sty for his swine, be not 
able to hold out water and wind, how careful is he to do 
cost thereon ! And shall we be so mindful of our common 
base houses, deputed to so vile employment, and be for- 
getful towards the house of God, wherein be treated the 
words of our eternal salvation, wherein be ministered the 
sacraments and mysteries of our redemption? The foun- 
tain of our regeneration is there presented unto us, the par- 
taking of the body and blood of our Saviour Christ is there 
offered unto us ; and shall we not esteem the place where 
so heavenly things are handled ? Wherefore, if ye have 
any reverence to the service of God, if ye have any com- 
mon honesty, if ye have any conscience in keeping of ne^ 
cessary and godly ordinances, keep your churches in good 
repair, whereby ye shall not only please God, and deserve 
his manifold blessings, but also deserve the good report 
of all godly people. 

The second point which appertaineth to the mainte- 
nance of God's house, is to have it well adorned, and 
comely and clean kept : which things may be the more 
easily reformed, when the church is well repaired, For 
like as men are well refreshed and comforted, when they 
iind their houses having all things in good order, and all 
corners clean and sweet : so when God's house, the church, 
is well adorned, with places convenient to sit in, with 
the pulpit for the preacher, with the Lord's table for 
the ministration of his holy supper, with the font to 
christen in, and also is kept clean, comely, and sweetly, 
the people are more desirous and the more comforted to 
resort thither, and to tarry there the whole time appoint- 
ed them. With what earnestness, with what vehement 



£30 



The Sermon for repairing 



Matt. axi. zeal did our Saviour Christ drive the buyers and sellers 
out of the temple of God, and hurled down the tables of 
the changers of money, and the seats of the dove-sellers, 
and could not abide any man to carry a vessel through the 
temple ! He told them, that they had made his Father's 
house a den of thieves, partly through their superstition, 
hypocrisy, false worship, false doctrine, and insatiable 
covetousness, and partly through contempt, abusing that 
place with walking and talking, with worldly matters 
without all fear of God, and due reverence to that place. 
"What dens of thieves the churches of England have been 
made by the blasphemous buying and selling the most 
precious body and blood of Christ in the mass, as the 
world was made to believe, at diriges, at months minds, 
at trentalls, in abbeys and chantries, beside other horri- 
ble abuses (God's holy name be blessed for ever), which 
"we now see and understand. All these abominations they 
that supply the room of Christ have cleansed and purged 
the churches of England of, taking away all such ful- 
someness and filthiness, as through blind devotion and 
ignorance hath crept into the church these many hundred 
years. Wherefore. O ye good Christian people, ye dearly 
beloved in Christ Jesus, ye that glory not in worldly and 
Tain religion, in fantastical adorning and decking, but 
rejoice in heart to see the glory of God truly set forth, 
and the churches restored so their ancient and godly use, 
render your hearty thanks to the goodness of Almighty 
God, who hath in our days stirred up the hearts, not only 
of his godly preachers and ministers, but also of his faith- 
ful and most Christian magistrates and governors, to bring 
such godly things to pass. 

And forasmuch as your churches are scoured and swept 
from the sinful and superstitious tilthiness, wherewith they 
were defiled and disfigured, do ye your parts, good peo- 
ple, to keep your churches comely and clean ; suffer them 
not to be defiled with rain and weather, with dung of 
doves and owls, stares and choughs, and other fjlthiness, 
as it is foul and lamentable to behold in many places of 
this country. It is the house of prayer, not the house of 
talking, of walking, of braw ling, of minstrelsy, of hawks, 
and dogs. Provoke not the displeasure and plagues of 
God, for despising and abusing his holy house, as the 
wicked Jews did. But have God in your heart, be obe- 
dient to his blessed will, bind yourselves every man and 
woman to your power toward the reparations and clean 
keeping of the church, to the intent that ye may be par- 



and keeping clean of Churches* 

takers of God's manifold blessings, and that ye may be 
the better encouraged to resort to your parish-church, 
there to learn your duty towards God and your neighbour, 
there to be present and partakers of Christ's holy sacra* 
ments, there to render thanks to your heavenly Father 
for the manifold benefits which he daily poureth upon 
you, there to pray together, and to call upon God's holy 
name, which be blessed world without end. Amen* 



AN 



HOMILY 

or 

Good Works, And first, of Tasting. 

THE life which we live in (bis world, good Christian 
people, is of the free benefit of God lent us, yet not 
to use it at our pleasure, after our own fleshly will, but to 
trade over the same in those works which are beseeming 
them that are become new creatures in Christ. These 
works the Apostle calleth good works, saying, We are 
God' 's workmanship, created in Christ Jesns to good works, 
which God hath ordained, that we should walk in them. 
And yet his meaning is not by these words to induce us 
to have any affiance, or to put any confidence in our 
Egh.H. works, as by the merit and deserving of them to purchase 
to ourselves and others remission of sin, and so conse- 
quently everlasting life ; for that were mere blasphemy 
against God's mercy, and great derogation to the blood- 
shedding of our Saviour Jesus Christ. For it is of the 
free grace and mercy of God, by the mediation of the 
blood of his Son, Jesus Christ, w ithout merit or deserving 
on our part, that our sins are forgiven us, that we are re* 
conciled and brought again into his favour, and are made 
heirs of his heavenly kingdom : Grace, saith St. Au- 
gustine, belonging to God, w ho doth call us ; and then 
hath he good works, whosoever receiveth grace. Good 
works then bring not forth grace, but are brought forth 
by grace. The wheel, saith he, turneth round, not to 
% - • de Di the end that it may be made round ; but because it is first 
t r qpaesuad made round, therefore it turneth round. So. no man 
. zd. b " doth good works, to receive grace by his good works; 

but because he hath first received grace, therefore conse- 
\v dcFide < l ueiltl y ue doth good works. And in another place he 
rt o'ptribus, saith, Good works go not before in him which shall after- 
ward be justified; but good works do follow after, when a 
man is first justified. St. Paul therefore teacheth, that we 
must do good works for divers respects: first, to show 
ourselves obedient children unto our heavenly Father, 
who hath ordained them, that we should walk in them. 



The first Tart of the Sermon of Fasting. 



233 



Secondly, for that they are good declarations and testimo- 
nies of our justification. Thirdly, that others, seeing 
our good works, may the rather by them be stirred up 
and excited to glorify our Father which is in heaven. 
Let us not therefore be slack to do good works, seeing it 
is the will of God that we should walk in them, assuring 
ourselves, that at the last day every man shall receive of 
God for his labour done in true faith, a greater reward 
than his works have deserved. And because somewhat 
shall now be spoken of one particular good work, whose 
commendation is both in the Law and in the Gospel, 
thus much is said in the beginning generally of all good 
works : First, to remove out of the way of the simple and 
unlearned this dangerous stumbling-block, that any man 
should go about to purchase or buy heaven with his 
works. Secondly, to take away, so much as may be, 
from envious minds and slanderous tongues, all just occa- 
sion of slanderous speaking, as though good works were 
rejected. This good work which now shall be treated 
of, is fasting, which is found in the Scriptures to be of 
two sorts; the one outward, pertaining to the body; th,e 
other inward, in the heart and mind. This outward fast 
is an abstinence from meat, drink, and all natural food, 
yea from all delicious pleasures and delectations worldly. 
When this outward fast pertaineth to one particular man, 
or to a few, and not the whole number of the people, for 
causes which hereafter shall be declared, then it is called 
a private fast: but when the whole multitude of men, 
women, and children, in a township or city, yea through 
a whole country, do fast, it is called a public fast. Such 
was that fast which the whole multitude of the children 
of Israel were commanded to keep the tenth day of the 
seventh month, because Almighty God appointed that; 
day to be a cleansing day, a day of atonement, a time of 
reconciliation, a day wherein the people were cleansed 
from their sins. The order and manner how it was done 
is written in the sixteenth and twenty-third chapters of 
Leviticus. That day the people did lament, mourn, weep, 
and bewail their former sins. And whosoever upon that 
day did not humble his soul, bewailing his sins, as is said, 
abstaining from all bodily food until the evening, that 
soul (saith the Almighty God) should he destroyed from 
among his people. "We do not read that Moses ordained, 
by order of law, any days of public fast throughout the 
whole year, more than that one day. The Jews not- 
withstanding had more times of common fasting, whieh 

31 



3£i Tlie first Fart of the Sermon 

zach.viii. the Prophet Zachary reciteth to be the fast of the fourth, 
the fast of the fifth, the fast of the seventh, and the fast of 
the tenth month. But for that it appeareth not in the 
Law when they were instituted, it is to be judged, that 
those other times of fasting, more than the fast of the se- 
venth month, were ordained among the Jews, by the ap- 
pointment of their governors, rather of devotion, than by 
an express commandment given from God. Upon the 
ordinance of this general fast, good men took occasion to 
appoint to themselves private fasts, at such times as they 
did either earnestly lament and bewail their sinful lives, 
or did addict themselves to more fervent prayer, that it 
might please God to turn his wrath from them, when 
either they were admonished and brought to the con- 
sideration thereof by the preaching of the Prophets, or 
otherwise when they saw present danger to hang over 
their heads. This sorrowfulness of heart, joined with 
fasting, they uttered sometimes by their outward beha- 
viour and gesture of body, putting on sackcloth, sprink- 
ling themselves with ashes and dust, and sitting or lying 
upon the earth. For when good men feel in themselves 
the heavy burthen of sin, sec damnation to be the reward 
of it, and behold with the eye of their mind the horror of 
hell, they tremble, they quake, and are inwardly touched 
with sorrowfulness of heart for their offences, and cannot 
but accuse themselves, and open this their grief unto 
Almighty God, and call unto him for mercy. This being 
done seriously, their mind is so occupied, partly with sor- 
row and heaviness, partly with an earnest desire to be de- 
livered from this danger of hell and damnation, that all de- 
sire of meat and drink is laid apart, and loathsomeness of 
all worldly things and pleasure cometh in place ; so that 
noihing then liketh them more, than to weep, to lament, 
to mourn, and, both with words and behaviour of body, 
to show themselves weary of this life. Thus did David 
fast, when he made intercession to Almighty God for the 
child's life, begotten in adultery of Bathsheba, Uriah's 
wife. King Ahab fasted after this sort, when it repented 
him of murdering of Naboth, bewailing his own sinful 
doings. Such was the Ninevites fast, brought to repent- 
ance by Jonas preaching. When forty thousand of the 
Israelites were slain in battle against the Benjamiles, the 
jti.tigesxx. Scripture saith, Jill the children of Israel , and the whole 
multitude of the people, went to Bethel, and sat there weeping 
before the Lord, and fasted all that day till night. So did 
Daniel, Esther, Nehemiah, and man^ others in the Old 



of Fasting, 

Testament, fast. But if any man will say, it is true, so they 
fasted indeed ; but we are not now under tbe yoke of tbe 
Law. we are set at liberty by tbe freedom of tbe Gospel; 
therefore those rights and eustoms of the old Law bind not 
us, except it can be showed by the Scriptures of the New 
Testament, or by examples out of the same, that fasting 
now under the Gospel is a restraint of meat, drink, and 
all bodih food and pleasures from the body, as before. 
First, that we ought to fast, is a truth more manifest, than 
that it should here need to be proved; the Scriptures 
which teach the same are evident. The doubt therefore 
is. whether, when we fast, we ought to withhold from our 
bodies all meat and drink during the time of our fast, or 
no ? That we ought so to do, may be well gathered upon 
a question moved by the Pharisees to Christ, and by his 
answer again to the same. Why (say they) do John's dis- 
ciples fast often, and pray, and ive likewise : hut thy dis- 
ciples eat and drink, and fast not at all? In this smooth 
question they couch up subtilly this argument or reason : 
Whoso fasteth not, that man is not of God : for fasting 
and prayer are works both commended and commanded 
of God in the Scriptures ; and all good men, from Moses 
till this time, as well the Prophets as others, have exer- 
cised themselves in these works. John also and his dis- 
ciples at this day do fast oft, and pray much ; and so do 
we the Pharisees in like manner : but thy disciples fast 
not at all, which if thou wilt deny, we can easily prove 
it. For whosoever eateth and drinketh, fasteth not. Thy 
disciples eat and drink, therefore they fast not. Of this 
we conclude, say they, necessarily, that neither art thou, 
nor yet thy disciples, of God. Chr\st maketh answer, 
saying, Can ye make that the children of the wedding shall 
fast while the Bridegroom is with them? The days shall 
come, when the Bridegroom shall be taken from them: in those 
days shall they fast. Our Saviour Christ, like a good 
master, defendeth the innocency of his disciples against 
the malice of the arrogant Pharisees, andproveth that his 
disciples are not guilty of transgressing any jot of God's 
Law, although as then they fasted not, and in his answer 
reproveth the Pharisees of superstition and ignorance. 
Superstition, because they put a religion in their doings, 
and ascribed holiness to the outward work wrought, not 
regarding to what end fasting is ordained. Of ignorance, 
for that they could not discern between time and time* 
They knew not that there is a time of rejoicing and mirth, 
and a time again of lamentation and mourning, both 



The first Tart of the Sermon 

which he teacheth in his answer, as shall be touched more 
largely hereafter, when we shall show what time is most 
fit to fast in. 

But here, beloved, let us note, that our Saviour Christ, 
in making his answer to tlieir question, denied not, but 
confessed that his disciples fasted not, and therefore agreeth 
to the Pharisees in this, as unto a manifest truth, tbat 
whoso eateth and drinketh, fasteth not. Fasting then, even 
by Christ's assent, is a withholding of meat, drink, and 
all natural food from the body, for the determined time 
of fasting. And that it was used in the primitive church, 
appeareth most evidently by the Cbalcedon council, one 
of the four first general councils. The fathers assembled 
there, to the number of six hundred and thirty, consider- 
ing with themselves how acceptable a thing fasting is to 
God, w hen it is used according to his word ; again, 
having before their eyes also the great abuses of the same 
crept into the church at those days, through the negli- 
gence of them which should have taught the people the 
right use thereof, and by vain glosses devised of men ; to 
reform the said abuses, and to restore this so good and 
godly a work to the true use thereof, decreed in that 
council, that every person, as well in his private as publie 
fast, should continue all the day without meat and drink, 
till after the evening prayer. And whosoeyer did eat or 
drink before the evening prayer was ended, should be ac- 
counted and reputed not to consider the purity of his fast. 
This canon teacheth so evidently how fasting was used in 
the primitive church, as by words it cannot be more plainly 
expressed. 

Fasting then, by the decree of those six hundred and 
thirty fathers, grounding their determination in this 
matter upon the sacred Scriptures, and long continued 
usage or practice, both of the Prophets and other godly 
persons before the coming of Christ, and also of the 
Apostles and other devout men in the New Testament, is 
a w ithholding of meat, drink, and all natural food from 
the body, for the determined time of fasting. Thus much 
is spoken hitherto to make plain unto you what fasting is. 
JSow hereafter shall be showed the true and right use of 
fasting. 

Good works are not all of one sort. For some are 
of themselves, and of their own proper nature always 
good : as to love God above all things, to love thy 
neighbour as thyself, to honour thy father and mother, 
(o honour the higher powers, to give to every man 



of Fasting, 



237 



that which is his due, anil such like. Other works there 
be, which, considered in themselves, without further re- 
spect, are of their own nature merely indifferent, that is, 
neither good nor evil, but take their denomination of the 
use or end whereunto they serve. Which works having 
a good end, are called good works, and are so indeed; 
but yet that conieth not of themselves, but of the good 
end, whereunto they are referred. On the other side, if 
the end that they serve unto be evil, it cannot then other- 
wise be, but that they must needs be evil also. Of this 
sort of works is fasting, which of itself is a thing merely 
indifferent; but it is made better or worse by the end that 
it serveth unto. For when it respecteth a good end, it is 
a good work ; but the end being evil, the work itself is 
also evil. To fast then with this persuasion of mind, that 
our fasting and our good works can make us perfect and 
just men, and finally bring us to heaven, is a devilish per- 
suasion ; and that fast is so far off from pleasing of God, 
that it refuseth his mercy, and is altogether derogatory to 
the merits of Christ's death, and his precious blood- 
shedding. This doth the parable of the Pharisee and the 
Publican teach. Two men (saith Christ) ivcnt up together Lukexvfii, 
into the temple to pray; the one a Pharisee, the other a Pub- 
l icon. The Pharisee stood and prayed thus with himself: I 
thank thee, Gad, that I am not as other men are, extor- 
tioners, unjust, adulterers, and as this Publican is: I fast 
twice in the week, I give tithes of all that I possess. The 
Publican stood afar off, and would not lift up his eijes to 
heaven; but smote his breast, and said, God be merciful to 
me a sinner. In the person of this Pharisee, our Saviour 
Christ setteth out to the eye and to the judgment of the 
world, a perfect, just, righteous man, such a one as is 
not spotted with those vices that men commonly are in- 
fected with | extortion, bribery, polling and pilling their 
neighbour, robbers and spoilers of commonweals, crafty 
and subtil in chopping and changing, using false weights, 
and detestable perjury in their buying and selling, forni- 
cators, adulterers, and vicious livers. The Pharisee was 
no such man, neither faulty in any such like notorious 
crime. But where other transgressed by leaving things 
undone, which yet the Law required, this man did more 
than was requisite by the Law: for he fasted twice in 
the week, and gave tithes of all that he had. What 
could the world then justly blame in this man? Yea, 
what outward thing more could be desired to be in him, 
to make him a more perfect and a more just man ? Truly, 



The first Part of the Sermon 



nothing by man's judgment: and yet our Saviour Christ 
preferreth the poor I ublican without fasting, before him 
with his fast. The cause why he doth so is manifest ; for 
the Publican having no good works at all to trust unto, 
yielded up himself unto God, confessing his sins, and 
hoped certainly to be saved by God's free mercy only. 
The Pharisee gloried and trusted so much to his works, 
that he thought himself sure enough without mercy, and 
that he should come to heaven by his fasting, and other 
deeds. To this end serveth that parable : for it is spoken 
to them that trusted in themselves, that they were righte- 
ous, and despised others. Now 7 , because the Pharisee di- 
recteth his works to an evil end, seeking by them justifi- 
cation, which indeed is the proper work of God without 
our merits, his fasting twice in the week, and all his other 
works, though they were never so many, and seemed to 
the world never so good and holy, yet in very deed before 
God they are altogether evil and abominable. The mark 
also that the hypocrites shoot at with their fast, is, to ap- 
pear holy in the eye of the world, and so to win com- 
mendation and praise of men. But our Saviour Christ 

3iatti».>i. saith of them, they have their reward ; that is, they have 
praise and commendation of men. but of God they have 
none at all. For whatsoever tendeth to an evil end is it- 
self, by that evil end, made evil also. Again, so long as 
we keep ungodliness in our hearts, and sutler wicked 
thoughts to tarry there, though w e fast as oft as did either 
St. i aul or John Baptist, and keep it as strictly as did the 
Ninevites, yet shall it be not only unprofitable to us, but 
also a thing that greatly displeaseth Almighty God. For 

isaiabi. he saith that his soul abhorrelh and hateth such fastings, 
yea, they arc a burl ken unto him. and he is weary of bearing 
them. And therefore he inveigheth most sharply against 
them, saving by the mouth of the Prophet Isaiah, Behold, 
when you fast, your hist remaineth still, for ye do no less 
violence to your deblors. Lo 9 ye fast to strife and debate, 
and to smite with ihefst of ivickedness. JVow ye shall not 
fust thus, that you may make your voice to be heard above. 
Think ye this fast pleaseth me, that a man should chasten 
himself for a day? Should that be called a fasting, or a 
day that pleaseth the Lord 9 Now, dearly beloved, seeing 
that Almighty Cod allow eth not our fast for the work's 
sake, but chiefly respect eth our heart, how it is affected, 
and then esteemeth our fast either good or evil, by the end 
that it serveth for ; it is our part to rend our hearts, and 
not our garments, a* we are advised by the Prophet 



of Fasting. 



239 



Joel; that is, ow sorrow and mo irning must be inward in joeifc 
heart, and not in outward show only ; yea, it is requisite 
that first, before all things, we cl ?anse our hearts from sin, 
and then direct our fast to such an end as God will allow 
to be good. 

There be three ends* whereunto if our fast be directed, 
it is then a work profitable to us, and accepted of God. 

The first is, to chastise the flesh, that it be not too wan- 
ton, but tamed and brought in subjection to the spirit. 
This respect had St. Paul in his fasJ, when he said, I chas- 1 e<w.3t. 
Use my body, and bring it into subjection, lest by any means 
it cometh to pass, that, when I na ve preached to others, I 
myself be found a cast-away. 

The second, that the spirit nay be more earnest and 
fervent to prayer. To this end tasted the Prophets and 
Teachers that were at Antioch, before they sent forth 
Paul and Barnabas to preach the Gospel. The same 
two Apostles fasted for the lik purpose, when they com- 
mended to God, by their earnest prayers, the congrega- 
tions that were at Antioch, P sidia, leonium, and Lystra, , 
as we read in the Acts of the Apostles. 

The third, that our fast be a testimony and witness witli 
us before God, of our humble submission to his high Ma- 
jesty, when we confess and acknowledge our sins unto him* 
and are inwardly touched with sorrowfulness of heart, 
bewailing the same in the affliction of our bodies. 
These are the three ends, or right uses of fasting. The 
first belongeth most properly to private fasts; the other 
two are common, as well to public fasts, as to private; 
and thus much for the use of fasting. Lord have mercy 
upon us, and give us grace, that while we live in this 
miserable world, we may through thy help bring forth 
this and such other fruits of the Spirit, commended ard 
commanded in thy holy word, to the glory of thy name, 
and to our comforts, that, afte * the rare of this wretched 
life, we may live everlastingly with thee in thy heavenly 
kingdom, not for the merits anl worthiness of our works, 
but for thy mercies sake, anl the merits of thy dear 
Son Jesus Christ, to whom, with thee, and the Holy 
Ghost, be all laud, honour, aad glory, for ever and ever. 
•Amen. 



210 



The second Part of the Sermon 



The second Part of the Homily of Fasting, 

IN the former Homily? beloved, was showed, that 
amo!!^ the people of the Jews, fasting, as it was com- 
manded them from God by Moses, was to abstain the 
whole day, from morning till night, from meat, drink, 
and all manner of food, that nourisheth the body; and 
that whoso tasted aught before the evening, on the day 
appointed to fasting, was accounted among them a 
breaker of his fast. Which order, though it seem strange 
to some in these our days, because it hath not been so 
generally used in this realm of many years past; yet 
that it was so among God's people, (I mean the Jews) 
whom, before the coming of our Saviour Christ, God did 
vouchsafe to choose unto himself, a peculiar people above 
all other nations of the earth ; and that our Saviour Christ 
so understood it, and the Apostles after Christ's ascension 
did so use it, was there sufficiently proved by the testi- 
monies and examples of the holy Scriptures, as well of 
the New Testament, as of the Old. The true use of 
fasting was there also showed. Jn this second part of 
this Homily shall be showed, that no constitution or law 
made by man, for things which of their own proper na~ 
turebe merely indifferent, can bind the conscience of Chris- 
tian men to a perpetual observation and keeping thereof; 
but that the higher powers have full liberty to alter and 
change every such law and ordinance, either ecclesiastical 
or political, when time and place shall require. But first 
an answer shall be made to a question that some may 
make, demanding what judgment we ought to have 
of such abstinences as are appointed by public order 
and laws made by princes, and by the authority of 
the magistrates, upon policy, not respecting any religion 
at all in the same. As when any realm, in consideration 
of the maintaining of fisher-towns bordering upon the 
seas, and for the increase of fishermen, of whom do 
spring mariners to go upon the sea, to the furnishing 
of the navy of the realm, whereby not only commodi- 
ties of other countries may be transported, but also 
may be a necessary defence to resist the invasion of the 
adversary. 

For the better understanding of this question, it is ne- 
cessary that we make a difference between the policies of 



of Fasting. 

princes, made for the ordering of their commonweals, in 
provision of things serving to the most sure defence of 
their subjects and countries, and between ecclesiastical 
policies, in prescribing such works, by which, as by se- 
condary means, God's wrath may be pacified, and his 
mercy purchased. Positive laws made by princes, for 
conservation of their policy, not repugnant unto God's 
law, ought of all Christian subjects with reverence 
of the magistrate to be obeyed, not only for fear of 
punishment, but also, as the Apostle saith, for conscience 
sake. Conscience, I say, not of the thing, which of its 
own nature is indifferent, but of our obedience, which 
by the law of God we owe unto the magistrate, as unto 
God's minister. By which positive laws, though we 
subjects, for certain times and days appointed, be re- 
strained from some kinds of meats and drink, which 
God by his holy word hath left free to be taken and 
used of all men, with thanksgiving, in all places, and 
at all times; yet for that such laws of princes and 
other magistrates are not made to put holiness in one kind 
of meat and drink more than another, to* make one day 
more holy than another, but are grounded merely upon 
policy, all subjects are bound in conscience to keep 
them by God's commandment, who by the Apostle 
willeth all, without exception, to submit themselves unto 
the authority of the higher powers. And in this point 
concerning our duties which be here dwelling in Eng- 
land, environed with the sea, as we be, we have great 
occasion in reason to take the commodities of the water, 
which Almighty God by his divine Providence hath laid 
so nigh unto us, whereby the increase of victuals upon 
the land may the better be spared and cherished, to the 
sooner reducing of victuals to a more moderate price, 
to the better sustenance of the poor. And doubtless he 
seemeth to be too dainty an Englishman, who consider- 
ing the great commodities which may ensue, will not 
forbear some piece of his licentious appetite upon the or- 
dinance of his prince, with the consent of the wise of the 
realm. What good English heart would not wish that the 
old ancient glory should return to the realm, wherein it 
hath with great commendations excelled before our days, 
in the furniture of the navy of the same ? What will more 
daunt the hearts of the adversaries, than to see us well 
fenced and armed on the sea, as we be reported to be on 
the land ? If the prince requested our obedience to for- 
bear one day from flesh more than we do, and to be con ? 



The second Fart of the Sermon 

tented with one meal in the same day, should not our 
own commodity thereby persuade us to subjection? But 
now that two meals be permitted on that day to be 
used, which sometime our elders in very great numbers 
in the realm did use with one only spare meal, and that 
in fish only; shall we think it so great a burthen that is 
prescribed ? 

Furthermore, consider the decay of the towns nigh 
the seas, which should be most ready by the number of 
the people there to repulse the enemy ; and we which 
dwell further off upon the land, having them as our 
buckler to defend us, should be the more in safety. If 
they be our neighbours, why should we not wish them 
to prosper? If they be our defence, as nighest at hand to 
repel the enemy, to keep out the rage of the seas, which 
eLe would break in upon our fair pastures, why should we 
not cherish them? Xeither do we urge that in the eccle- 
siastical policy, prescribing a form of fasting, to humble 
ourselves in the sight of Almighty God, that that order* 
which was used among the Jews, and practised by 
Christ's Apostles after his ascension, is of snch force 
and necessity, that that only ought to be used among 
Christians, and none other; for that were to bind 
God's people unto the yoke and burthen of Moses* 
policy; yea, it were the very way to bring us, which, 
are set at liberty by the freedom of Christ's Gospel, into 
the bondage of the Law again, which God forbid that 
any man should attempt or purpose. But to this end it 
serveth, to show how far the order of fasting now used in 
the church at this day difleretb from that which was 
then used. God's church ought not, neither may it be so 
tied to that or any other order now made, or hereafter to 
be made and devised by the authority of man, but that it 
may lawfully, for just causes, alter, change, or mitigate 
those ecclesiastical decrees and orders, yea, recede wholly 
from them, and break them, when they tend" either to 
superstition, or to impiety ;. when they draw the people 
from God, rather than work any edification in them. 
This authority Christ himself used, and left it to his 
church. He used it, I say, for the order or decree 
niade by the elders for washing oft times, which was 
diligently observed of the Jews; >et tending to supersti- 
tion, our Saviour Christ altered and changed the same in 
his church, into a profitable sacrament, the sacrament 
of our regeneration, or new birth. This authority to mi- 
tigate law s and decrees ecclesiastical, the Apostles prae- 



of Fasting. 



2*3 



rised, when they, writing from Jerusalem unto the con- 
gregation that was at Antioch, signified unto them, that Acts xv. 
they would not lay any further burthen upon them, but 
these necessaries : that is, that they should abstain from 
things offered unto idols, from blood, from that which is 
strangled, and from fornication, notwithstanding that 
Moses' law required many other observances. This autho- 
rity to change the orders, decrees, and constitutions of 
the church, was after the Apostles' time used of the fa- 
thers about the manner of fasting, as it appeareth in the 
Tripartite History, where it is thus written: " Touching TrijpwtfHM* • 
fasting, we find that it was diversly used in divers places, ,,lx,c * 38 - 
by divers men. For they at Rome fast three weeks to- 
gether before Easter, saving upon the Saturdays and Sun- 
days, which fast they call Lent." And after a few lines 
in the same place it folio weth : * They have not all one 
uniform order in fasting. For some do fast and abstain 
both from fish and flesh. Some, when they fast, eat no- 
thing but fish. Others there are, which, when they fast, 
eat of all water-fowls, as well as offish, grounding them- 
selves upon Moses, that such fowls have their substance 
of the water, as the fishes have. Some others, when they 
fast will neither eat herbs nor eggs. Some fasters there 
are, that eat nothing but dry bread. Others, when they 
fast, eat nothing at all, no, not so much as dry bread. 
Some fast from all manner of food till night, and then eat, 
without making any choice or difference of meats.'' And 
a thousand such like divers kind of fasting may be found 
in divers places of the world, of divers men diversly used. Emeb. nfo 
And for all this great diversity in fasting, yet charity, y ' fiap * 24, 
the very true bond of Christian peace, was not broken, 
neither did the diversity of fasting break at any time 
their agreement and concord in faith. To abstain some- 
times from certain meats, not because the meats are evil, 
but because they are not necessary, this abstinence, saith Jog™ Ee 
St. Augustine, is not evil. And to restrain the use of 
meats when necessity and time shall require, this, saith 
he, doth properly pertain to Christian men. 

Thus ye have heard, good people, first that Christian 
subjects are bound even in conscience to obey princes' 
laws, which are not repugnant to the laws of God. Ye 
have also heard that Christ's church is not so bound to 
observe any order, law, or decree made by man, to pre- 
scribe a form in religion, but that the church hath full 
power and authority from God to change and alter the 
same, when need shall require 5 which hath been shown 



244 



The second Tart of the Sermon 



you by the example of our Saviour Christ, by the prac- 
tice of the Apostles, and of the Fathers since that time. 

Now shall be showed briefly what time is meet for 
fasting, for all times serve not for all things : but as the 

Eccies.iH. Wise Man saith, Ml things have their times. There is a 
time to weep, and a time again to laugh a time to mourn, 
and a time to rejoice, &c. Our Saviour Christ excused his 
disciples, and reproved the Pharisees, because they nei- 
ther regarded the use of fasting, nor considered what 
time was meet for the same. Which both he teacheth 

Matth.ix. in his answer, saying, The children of the marriage can- 
not mourn, while the bridegroom is with them. Their 
question was of fasting, his answer is of mourning, sig- 
nifying unto them plainly, that the outward fast of the 
body is no fast before God, except it be accompanied 
w ith the inward fast, which is a mourning and a lamen- 
tation of the heart, as is before declared. Concerning 
the time of fasting, he saith, Hie days will come, when, 

StVVi ur ^ € E room shall he taken from them : in those days they 

shall fast. By this it is manifest, that it is no time of 
fasting while the marriage lasteth. and the bridegroom is 
there present. But when the marriage is ended, and the 
bridegroom gone, then is it a meet time to fast. Now 
to make plain unto you what is the sense and meaning of 
these words. We are at the marriage, and again, The 
bridegroom is taken from us ; ye shall note, that so long as 
God revealeth his mercy unto us. and giveth us of his 
benefits, either spiritual or corporal, we are said to be 
with the bridegroom at the marriage. So was that good 
old father Jacob at the marriage, when he understood 
that his son Joseph was alive, and ruled all Egypt under 
King Pharaoh. So was David in the marriage with the 
bridegroom, when he had gotten the victory of great Go- 
liath, and had smitten off his head. Judith, and all the 
people of Bethulia, were the children of the wedding, 
and had the bridegroom with them, when God had by 
the hand of a woman slain Holofernes, the grand captain 
of the Assyrians' host, and discomfited all their enemies. 
Thus were the Apostles the children of the marriage, 
while Christ was corporally present with them, and de- 
fended them from all dangers, both spiritual and corporal. 
But the marriage is said then to be ended, and the 
bridegroom to be gone, when Almighty God smiteth 
us with affliction, and seemeth to leave us in the midst 
of a number of adversities. So God sometimes striketh 
private men privately with sundry adversities, as trouble 



of Fasting. 



2*5 



of mind, loss of friends, loss of goods, long and dan- 
gerous sicknesses. &e. Then is it a fit time for that 
man to humble himself to Almighty God by fasting, 
and to mourn and bewail his sins with a sorrowful heart, 
and to pray imfeignedly, saying with the Prophet Da- 
vid, Turn away thy face, Lord* from my sins, and blot Psal - 1L 
out of thy remembrance all mine offences. Again, when 
God shall afflict a whole region or country with wars, 
with famine, with pestilence, with strange diseases and 
unknown sicknesses, and other such like calamities; 
then it is time for all states and sorts of people, high 
and low, men, women, and children, to humble them- 
selves by fasting, and bewail their sinful living before 
God, and pray with one common voice, saying thus, 
or some other such like prayer : Be favourable, Lord, 
be far our able unto thy people, which turn unto thee, in 
weeping, fasting, and praying : spare thy people, tvhomthou 
hast redeemed with thy precious blood, and suffer not thine 
inheritance to be destroyed, and brought to confusion. Fast- 
ing thus used with prayer is of great efficacy, and weigheth 
much with God. So the angel Raphael told Tobias. 
It also appeareth by that which our Saviour Christ an- 
swered to his disciples, demanding of him why they 
could not cast forth the evil spirit out of him that was 
brought unto them. This kind, saith he, is not cast out but 
by fasting and prayer. How available fasting is, how much 
it weigheth with God, and what it is able to obtain at his 
hand, cannot better be set forth, than by opening unto 
you, and laying before you some of those notable things, 
that have been brought to pass by it. Fasting was one 
of the means, whereby Almighty God was occasioned to 
alter the thing which he had purposed concerning Ahab, 
for murdering the innocent man Naboth, to possess his 
vineyard. God spake unto Elijah, saying. Go thy way, and 1 Kings ssi. 
say unto Mab, Hast thou killed, and also gotten possession? 
Thus saith the Lord, In the place where dogs licked the 
blood of Naboth, shall dogs even lick thy blood also. Be- 
hold, I will bring evil upon thee, and will take away thy 
posterity: yea, the dogs shall eat him of Mab's stock that 
dielh in tlie city, and him that dieth in the field shall the 
fowls of the air eat. This punishment hath Almighty- 
God determined for Ahab in this world, and to destroy 
all the male-kind that was begotten of Ahab's body, 
besides that punishment w hich should have happened 
unto him in the world to come. When Ahab heard 
this, he rent his clothes, and put sackcloth upon him 9 and 



The second Part of the Sermon 



fasted, and lay in sackcloth, and went barefooted. Then 
the word of the Lord came to Elijah, saying, Secst thou 
how Mab is humbled before me°l Because he submit- 
teth himself before me, I ivill not bring that evil in his 
days; but in his soifs days will I bring it upon his house. 
Although Ah ah, through the wicked council of Jeza- 
bel his wife, had committed shameful murder, and 
against all right disinherited and dispossessed for ever 
Nabotlrs stock of that vineyard ; yet upon his hum- 
ble submission in heart unto God, which he declared 
outwardly by putting on sackcloth and fasting, God 
changed his sentence, so that the punishment which 
he had determined ft 11 not upon Ahab's house in his 
time, but was deferred unto the days of Joram his 
son. Here we may see of what force our outward 
fast is, when it is accompanied with the inward fast 
of the mind, which is (as is said) a sorrowfulness of 
heart, detesting and bewailing our sinful doings. The 
like is to be seen in the Ninevites : for when God 
had determined to destroy the whole city of Nineveh, 
and the time which he had appointed was even now 
at hand, he sent the Prophet Jonah to say unto them, 
>daahiiL Yet forty days, and Nineveh shall be overthrown. The 
people by and by believed God, and gave themselves to fast- 
ing; yea, the king, by the advice of his council, caused 
to be proclaimed, saying, Let neither man nor beast, bul- 
lock nor sheep taste any thing, neither feed nor drink water: 
out let man and beast put on sackcloth, and cry mightily 
unto God; yea, let every man turn from his evil ivay, 
and from the wickedness that is in their hands. Who 
can tell if God will turn and repent, and turn away 
from his fierce wrath, that we perish not^ And upon 
this their hearty repentance, thus declared outwardly 
■with fasting, renting of their clothes, putting on sackcloth, 
and sprinkling themselves with dust and ashes, the Scrip- 
ture saith, God saw their works, that they turned from 
their evil ways: and God repented of the evil that he 
had said he would do unto them, and he did it not. Now, 
beloved, ye have heard first what fasting is, as well 
that which is outward in the body, as that which is in- 
ward in the heart. Ye have heard also that there are 
three ends or purposes, whereunto if our outward fast be 
directed, it is a good work that God is pleased with. 
Thirdly, hath been declared, what time is most meet for 
to fa^t, either privately or publicly. Last of all, what 
things fatting hath obtained of God, by the examples of 



of Fasting. 



Ahab and the Ninevites. Let us therefore, dearly be*, 
loved, seeing there are many more causes of fasting and 
mourning in these our days, than have been of many 
years heretofore in any one age, endeavour ourselves 
both inwardly in our hearts, and also outwardly with our 
bodies, diligently to exercise this godly exercise of fastings 
in such sort and manner, as the holy Prophets, the Apos- 
tles, and divers other devout persons for their time used 
the same. God is now the same God that he was then ; 
God that loveth righteousness, an i that hateth iniquity j 
God which willeth not the death of a sinner, but rather 
that he turn from his wicked less and live ; God that 
hath promised to turn to us, if we refuse not to turn 
to him: yea, if we turn our evil works from before his 
eyes, cease to do evil, learn to do well, seek to do right, 
relieve the oppressed, be a right judge to the fatherless, 
defend the widow, break our bread to the hungry, bring 
the poor that wander into our house, clothe the naked, 
and despise not our brother which is our own fiesh : Then 
shalt thou colli saith the Prophet, and the Lord shall an- 
swer; thoushult cry, and heshail say, Here am I: yea, God, 
which heard Ahab and the Ninevites, and spared them, 
will also hear our prayers, and spare us so, that we, after 
their example, will unfeignediy turn unto him : yea, he 
will bless us with his heavenly benedictions, the time 
that we have to tarry in this world, and, after the race 
of this mortal life, he will bring us to his heavenly 
kingdom, where we shall reign in everlasting blessedness, 
with our Saviour Christ, to whom with the Father and 
the Holy Ghost, be all honour and glory, for ever and 
ever. Amen* 



AX 

H OMIL Y 

AGAINST 

Gluttony and Drunkenness. 



YE have heard in the former Sermon, well-beloved, the 
description and the virtue of fasting, with the true 
use of the same. Now ye shall hear how foul a thing 
gluttony and drunkenness is before God, the rather to 
move you to use fasting the more diligently. Understand 
Tims ii ye therefore, that Almighty God (to (he end that we 
might keep ourselves undented, and serve him in holiness 
and righteousness, according to his word) hath charged 
in his Scriptures so many as look for the glorious appeal- 
ing of our Saviour Christ, to lead their lives in all sobriety, 
modesty, and temperance. Whereby we may leaim how 
necessary it is for every Christian, that will not be found 
unready at the coming of our Saviour Christ, to live so- 
ber-minded in this present world, forasmuch as other- 
wise being unready, he cannot enter with Christ into 
glory : and being unarmed in this behalf, he must needs 
be in continual danger of that cruel adversary, the roaring 
i Pet. v. Lion, against whom the Apostle Peter warneth us to pre- 
pare ourselves in continual sobriety, that we may resist, 
being steadfast in faith. To the intent therefore that this 
soberness may be used in all our behaviour, it shall be 
expedient for us to declare unto you how much all kind of 
excess oiFendeth the Majesty of Almighty God, and how 
grievously he punisheth the immoderate abuse of those 
his creatures, which he ordaineth to the maintenance of 
this our needy life, as meats, drinks, and apparel ; and 
again, to show the noisome deseases and great mischiefs, 
that commonly do follow them that inordinately give up 
themselves to be carried headlong with such pleasures as 
are joined either with dainty and over-large fare, or else 
with cosllv and sumptuous apparel. 



Sermon against Gluttony and Drunkenness. 



2*9 



And first, that ye may perceive bow detestable and 
hateful all excess in eating and drinking is before She 
face of Almighty God, ye shall call to mind what is 
written by St. Paul to the Galatians, where he number- Gaiat. v 
eth gluttony and drunkenness among those horrible 
crimes, with the which (as he saith) no man should in- 
herit the kingdom of heaven. He reekonetk them 
among the deeds of the flesh, and coupleth them with 
idolatry, whoredom, and murder, which are the greatest 
offences that can be named among men. For the first 
spoiieth God of his honour; the second defileth his holy 
temple, that is to wit, our own bodies ; the third maketh 
us companions of Cain in the slaughter of our brethren ; 
and whoso committeth them, as St. Paul saith, cannot 
inherit the kingdom of God. Certainly, that sin is very 
odious and loathsome before the face of God, which 
causeth him to turn his favourable countenance so far 
from us, that he should clean bar us out of the doors, and 
disinherit us of his heavenly kingdom. But he so much 
abhorreth all beastly banquetting, that, by his Son our 
Saviour Christ in the Gospel, he declareth his terrible in- 
dignation against all belly-gods, in that he pronouneeth 
them accursed, saying. Woe be to you that are full, for ye Lukevi. 
shall hunger. And by the Prophet Isaiah he crieth out, 
Woe he to you that rise up early , to give yourselves to drun- Isa » v 
kenness, and set all your mind so on drinking* that you sit 
swilling thereat until it he night. The harp, the lute, the 
shalm, and plenty of wine are at your feasts : hut the works 
of the Lord ye do not behold, neither consider the works of 
his hands. Woe he unto you that are strong to drink wine 9 
and are mighty to advance drunkenness. Here the Pro- 
phet plainly teaeheth, that feasting and banquetting make 
men forgetful of their duty towards God, when they give 
themselves to all kinds of pleasures, not considering nor 
regarding the works of the Lord, who hath created meats 
and drinks, as St. Paul saith, to be received thankfully of iTim.iv„ 
them that believe and know the truth. So that the very 
beholding of these creatures (being the handy-work of 
Almighty God) might teach us to use them thankfully, as 
God hath ordained. Therefore they are without excuse 
before God, which either filthily feed themselves, not re- 
specting the sanctifieation which is by the word of God 
and prayer, or else urn hank fully abuse the good creatures 
of God by surfeiting and drunkenness, forasmuch as God's 
ordinances in his creatures plainly forbid it. They t hat- 
give themselves therefore to bibbing and banquetting. 

33 



230 The Sermon against 

being without all consideration of God's judgments, ar& 
suddenly oppressed in the day of vengeance. Therefore 

Luke xxi. Christ saith to his disciples, Take heed to yourselves, lest at 
any time your hearts be overcome with surfeiting and drunk- 
enness* and cares of this ivorld* and so that day come on you 

Lukesii. unawares. Whosoever then will take warning at Christ, 
let him take heed to himself, lest his heart being over- 
whelmed by surfeiting, and drowned in drunkenness, he 
bp taken unawares with that unthrifty servant, which, 
thinking not on his master's coming* began to smite his f eh 
low servants, and to eat, and to drink* and to be drunk* 
and being suddenly taken, hath his just reward with unbe- 
lieving hypocrites ; they that used to drink deeply, and to 
feed at full, (wallowing themselves in all kind of wicked- 
ness) are brought asleep in that slumbering forgetfulness 
of God's holy will and commandments. Therefore Al- 

Toeii. mighty God crieth by the Prophet Joel, Jlwake ye drunk- 
ards* weep and howl all ye drinkers of wine* because the 
new wine shall be pulled from your mouth. Here the Lord 
terribly threateneth to withdraw his benefits from such 
as abuse them, and to pull the cup from the mouth 
of drunkards. Here we may learn, not to sleep in 
drunkenness and surfeiting, lest God deprive us of the 
use of his creatures, when we unkindly abuse them. For 
certainly the Lord our God will not only take away his 
benefits when they are unthankfully abused, but also, in 
his wrath and heavy displeasure, take vengeance on such 

Gen.iii. as immoderately abuse them. If our first parents, Adam 
and Eve, had not obeyed their greedy appetite in eating 
the forbidden fruit, neither had they lost the fruition of 
God's benefits which they then enjoyed in Paradise, nei- 
ther had they brought so many mischiefs both to them- 
selves, and to all their posterity. But when they passed 
the bounds that God appointed them, as unworthy of 
God's benefits, they are expelled and driven out of Para- 
dise ; they may no longer eat the fruits of that garden, 
which by excess they had so much abused. As trans- 
gressors of God's commandment, they and their posterity 
are brought to a perpetual shame and confusion ; and as 
accursed of God, they must now sweat for their living, 
which before had abundance at their pleasure : even so, if 
we in eating and drinking exceed, when God of his large 
liberality sendeth plenty, he will soon change plenty into 
scarceness. And whereas we gloried in fulness, he will 
make us empty, and confound us with penury; yea, we 
shall be compelled to labour and travel with pains, in 



Glutton$ and Drunkenness* 



251 



seeking for that which we sometime enjoyed at ease. 
Thus the Lord will not leave them unpunished, who, not 
regarding his works, follow the lusts and appetites of 
their own hearts. The Patriarch Noah, whom the Apos- 2 peter ii. 
tie calleth the preacher of righteousness, a man exceed- Noah - 
ingly in God*s favour, is in holy Scripture made an 
example, whereby we may learn to avoid drunkennesss 
For when he had poured in wine more than was conve- 
nient, in filthy manner he lay naked in his tent, his pri- 
vities discovered. And whereas sometime he was so 
much esteemed, he is now become a laughing-stock to 
his wicked son Cham, no small grief to Sem and Japhet, 
his other two sons, which were ashamed of their father's 
beastly behaviour. Here we may note, that drunkenness 
bringeth with it shame and derision, so that it never 
escapeth unpunished. Lot, in like manner being over- Lot, 
come with wine, committed abominable incest with his 
own daughters. So will Almighty God give over drunk- 
ards to the shameful lusts of their own hearts. ,Here is 
Lot by drinking fallen so far beside himself, that he 
knoweth not his own daughters. "Who would have 
thought that an old man in that heavy ease, having lost 
his wife and all that he had, which had seen even now 
God's vengeance in fearful manner declared on the five 
cities for their vicious living, should be so far past the re- 
membrance of his duty? But men overcome with drink 
are altogether mad, as Seneca saith. He was deceived Epist., 84. 
by his daughters : but now many deceive themselves, 
never thinking that God by his terrible punishments will 
be avenged on them that offend by excess ! It is no small 
plague that Lot purchased by his drunkenness. For he 
had copulation most filthily with his own daughters, 
which conceived thereby, so that the matter is brought 
to light; it can no longer be hid. Two incestuous chil- 
dren are born, Amnion and Moab, of whom came two 
nations, the Ammonites and Moabites, abhorred of God, 
and cruel adversaries to his people the Israelites. Lo, 
Lot hath gotten to himself, by drinking, sorrow and care, 
with perpetual infamy and reproach unto the world's end. 
If God spared not his servant Lot, being otherwise a 
godly man, nephew unto Abraham, one that entertained 
the angels of God ; what will he do to these beastly 
belly-slaves, which, void of all godliness or virtuous beha- 
viour, not once, but continually day and night, give 
themselves wholly to bibbing and banquetting ? But let 
us yet further behold the terrible examples of God's in 



.252 



The Sermon against 



2 Sam. xiii. 
Aiiir.on. 



Judith xiii. 



Exod. xxxii. 



i Cor. x. 



I,uke xvi. 



Ezek. xvi. 



Alexander. 



dignation against such as greedily follow their unsalable 
lusts. Amnon the son of David, feasting himself with 
his brother Absalom, is cruelly murdered of his own 
brother. Holofrrnes, a valiant and mighty captain, be- 
ing overwhelmed with wine, had his head stricken from 
his shoulders by that silly woman Judith. Simon the 
high priest, and his two sons, Mattathias and Judas, be- 
ing entertained of Ptolemy the son of Abobus, who had 
before married Simon's daughter, after much eating and 
drinking were traitorously murdered of their own kins- 
man. If the Israelites had not given themselves to belly- 
cheer, they had never so often fallen to idolatry. Nei- 
ther would we at this day be so addicted to superstition, 
were it not that we so much esteem the filling of our 
bellies. The Israelites, when they served idols, .sat down 
to eat and drink, and rose again to play, as the Scripture 
reporteth; therefore seeking to serve their bellies, they 
forsook the service of the Lord their God. So are we drawn 
to consent unto wickedness, when our hearts are over- 
whelmed by drunkenness and feasting. So Herod setting 
his mind on banqnetting* was content to grant, that the 
holy man of God. John Baptist, should be beheaded at 
the request of his whore's daughter, Bad not the rich 
glutton been so greedily given to the pampering of his 
belly, he would never have been so unmerciful to the 
poor Lazarus, neither had he felt the torments of the un- 
quenchable fire. What was the cause that God so horri- 
bly punished Sodom and Goisorrah ? Was il not their 
proud banquetting and continual idleness, which caused 
them to be so lewd of life, and so unmerciful towards the 
poor? What shall we now think of the horrible excess, 
whereby so many have perished, and been brought to 
destruction ? The great Alexander, after that he had con- 
quered the whole world, was himself overcome by 
drunkenness, insomuch that, being drunken, he slew his 
faithful friend Clitus, whereof when he w as sober, he was 
so much ashamed, that for anguish of heart he wished 
death. Yet notwithstanding, after this he left not his 
banquetting ; but in one night swilled in so much wine, 
that he fell into a fever, and when, as by no means he 
would abstain from wine, within a few days after in mise- 
rable sort he ended his life. The conqueror of the w hole 
world is made a slave by excess, and becometh so mad, 
that he murdereth his dear friend ; he is plagued with sor- 
row, shame, and grief of heart for his intemperance | 
yet can he not leave it ; he is kept in captivity ; and he^ 



Gluttony and Drunkenness. 



25 



which sometime had subdued many, is become a subject 
to the vile belly. So are drunkards and gluttons altoge- 
ther without power of themselves; and the more they 
drink, the drier they wax ; one banquet provoketh an- 
other ; they study to fill their greedy stomachs. There- 
fore it is commonly said, A drunken man is always dry, 
and A glutton's gut is never Jilled. 17 n satiable truly are 
the affections and lusts of man's heart, and therefore we 
must learn to bridle them wi?h the fear of God. so that we 
yield not to our own lusts, lest we kindle God's indigna- 
tion against ourselves, when we seek to satisfy our beastly 
appetite. St. Paul teacheth us. whether we eat or drink, i cor. *. 
or whatsoever we do, to do all to the glory of God. Where 
he appointeth, as it were by a measure, how much a man 
may eat and drink : that is to wit, so much that the mind 
be not made sluggish by cramming in meat, and pouring 
in drink, so that it cannot lift up itself to the glory and 
praise of God. Whosoever he be then, that by eating 
and drinking maketh himself unfit to serve God, let him 
not think to escape unpunished. 

Ye have heard how much Almighty God detesteth the 
abuse of his creatures, as he himself deelareth, as well by 
his holy word, as also by the fearful examples of his just 
judgment. Now if neither the word of God can restrain 
our raging lusts and greedy appetites, neither the manifest 
examples of God's vengeance right us from riotous and 
excessive eating and drinking, let us yet consider the ma- 
nifold mischiefs that proceed thereof, so shall we know 
the tree by the fruits. It hurieth the body, it infecteth 
the mind, it wasteth the substance, and is noisome to the 
neighbours. But who is able to express the manifold 
dangers and inconveniences that follow of intemperate 
diet? Oft cometh sudden death by banquetting; some- 
times the members are dissolved, and so the whole body 
is brought into a miserable state. He that eateth and 
drinketh immeasurably, kindleth oft-times such an unna- 
tural heat in his body, that his appetite is provoked 
thereby to desire more than it should, or else it overcometh 
his stomach, and filleth all the body full of sluggishness, 
makes it unable and unfit to serve either God or man, 
not nourishing the body, but hurting it ; and last of all, 
bringing many kinds of incurable diseases, whereof en- 
sueth sometimes desperate death. But what should I> 
need to say any more in this behalf? For except God 
bless our meats, and give them strength to feed us; again, 
except God give strength to nature to digest, so that we 



25 * The Sermon against 

may take profit by them, either shall we filthily vomit 
them up again, or else shall they lie stinking in our bo- 
dies, as in a loathsome sink or channel, and so diversely 
infect the whole body. And surely the blessing of God is 
so far from such as use riotous banquetting, that in their 
faces be sometimes seen the express tokens of this intem- 

PiDv.xxiii. peraney : as Solomon noteth in his Proverbs. To whom 
is ivoc 9 sait h he, to whom is sorrow ? To whom is strife ? 
To whom is brawling? To whom are wounds without 
cause? And for whom is the redness of eyes? Even to them 
that tarry long at the wine. Mark, I beseech you, the 
terrible tokens of God's indignation : woe and sorrow? 
strife and brawling, wounds without cause, disfigured 
face, and redness of eyes, are to be looked for, when men 
set themselves to excess and gormandize, devising all 
means to increase their greedy appetites by tempering the 
wine, and saucing it in such sort, that it may be more 
delectable and pleasant unto them. It were expedient 
that such delicate persons should be ruled by Solomon, 
who, in consideration of the aforesaid inconveniences, for- 

prov.xxiii. biddeth the very sight of wine, hook not upon the wine, 
saith he, when it is red, and when it showeth his colour in 
the cup, or goeth down pleasantly; for in the end thereof it 
will bite like a serpent, and hurt like a cockatrice. Thine 
eyes shall look upon strange women, and thine heart shall 
speak lewd things; and thou shalt be as one that sleepeth in 
the midst of the sea, and as he that sleepeth on the top of the 
mast. They have stricken me, thou shalt say, but I was not 
sick ; they have beaten me, but I felt it not ; therefore will J 
seek it yet still. Certainly that must needs be very hurtful 
which biteth and infecteth like a poisoned serpent, 
whereby men are brought to filthy fornication, which 
causeth the heart to devise mischief. He doubtless is in 
great danger that sleepeth in the midst of the sea, for soon 
lie is overwhelmed with waves. He is like to fall sud- 
denly that sleepeth on the top of the mast. And surely 
he hath lost his senses, that cannot feel when he is stricken, 
that knoweth not when he is beaten. So, surfeiting and 
drunkenness bites by the belly, and causeth continual 
gnawing in the stomach, brings men to whoredom and 
lewdness of heart, with dangers unspeakable ; so that 
men are bereaved and robbed of their senses, and are al- 
together without power of themselves. Who seeth not 
now the miserable estate, whereinto men are brought by 
these foul filthy monsters, gluttony and drunkenness? 
The body is so much disquieted by them, that as Jesus 



Gluttony and Drunkenness. %5S 

the son of Sirach affiroieth, The insatiable feeder never ecc1u9.xxxh 
sleepeth quietly, such an immeasurable heat is kindled, 
whereof ensueth continual ache and pain to the whole body. 
And no less truly the mind is also annoyed by surfeiting 
banquets: for sometimes men are stricken with frenzy of 
mind, and are brought in like manner to mere madness $ 
some wax so brutish and blockish, that they become alto- 
gether void of understanding. It is an horrible thing 
that any man should maim himself in any member : but 
for a man of his own accord to bereave himself of his 
wits, is a mischief intolerable. The Prophet Hosea, in 
the fourth chapter, saith, that Wine and drunkenness take Hosea iv- 
away the heart. Alas then, that any man should yield 
unto that, whereby he might bereave himself of the pos- 
session of his ow n heart. Wine a id women lead wise men 
out of the way, and bring men of understanding to reproof 
and shame, saith Jesus the son of Sirach. Yea, he asketh, Eecius.xi* 
what is tbe life of man that is overcome with drunken- 
ness. Wine drunken with excess m iheth bitterness of mind, eccius.m«. 
and causeth brawling and strife. In magistrates it causctk 
cruelty instead of justice, as that wise philosopher Plato 
perceived right well, when he a nrmed, that a drunken 
man hath a tyrannous heart, and therefore will rule at 
his pleasure, contrary to right an 1 reason. And certainly 
drunkenness maketh men forge both law and equity, 
which caused King Solomon so strictly to charge that no Prov.wxi.' 
wine should be given unto rulers, lest peradventure by 
drinking they forget what the law appointeth them, and 
so change the judgment of all the children of the poor. 
Therefore among all sorts of m j n, excessive drinking is 
most intolerable in a magistrate or man of authority, as 
Plato saith : for a drunkard knoweth not where he is De Repub, 
himself. If then a man of authority should be a drunk- 1 
ard, alas! how might he be a guide unto other men, 
standing in need of a governor himself! Besides this, a 
drunken man can keep nothing secret: many fond, fool- 
ish, and filthy words are spoken, when men are at their 
banquets. Drunkenness, as Senega affirmeth, diseovereth 
all wickedness, and bringeth it to light; it removeth ail 
shamefacedness, and increaseth all mischief. The proud 
man, being drunken, uttereth his pride, the cruel man his 
cruelty, and the envious man his envy, so that no vice 
can lie hid in a drunkard. Moreover, in that he know- 
eth not himself, he fumbleth and stammereth in his 
speech, staggereth to and fro in his going, beholding no- 
thing steadfastly with his staring eyes, belie veth that the 



25G 



The Sermon against 



house runneth round about him. it is evident that the 
mind is brought clean out of frame by excessive drink- 
ing, so that whosoever is deceived by wine or strong drink, 
Prov.xx. becometh, as Solomon saith, a mocker, or madman, so that 
he can never be wise. If any man think that he may drink 
much wine, and yet he well in his wits, he may as well 
suppose, as Seneca saith, that when lie hath drunken 
poison, lie shall not die. For wheresoever excessive drink- 
ing is, there must needs Follow perturbation of mind; and 
where the belly is stoned with dainty fare, there the 
mind is oppressed with slothful sluggishness. A full belly 
^ Adsworem. maketh a gross understanding, saith St. Bernard, and 
much meat niaketh a weary mind. But alas, now-a- 
days, men pass little either for body or mind ; so they 
have worldly wealth and riches abundant to satisfy their 
immeasurable lusts, they care not what they do. They 
are not ashamed to show their drunken faces, and to play 
the madman openly. They think themselves in good 
ca^e, and that all is well with them, if they be not pinch- 
ed by lack and poverty. Lest any of us therefore might 
take occasion to flatter himself in this beastly kind of 
excess, by the abundance of riches, let us call to mind 
What Solomon writeth in the twenty-first of his Proverbs, 
rrov.xxi.- He that loveth wine and fat fare, shall never be rich, saith 
he. And in the twenty-third chapter lie maketh a vehe- 
pn». xxi& ment exhortation on this wise : Keep not company with 
drunkards and gluttons, for the glutton and drunkard 
shall come to poverty. 

He that draveth his patrimony through his throat, 
and eateth and drinketh more in one hour, or in one day, 
than lie is able to earn in a whole week, must needs be 
an unthrift, and come to beggary. But some will say. 
what need any to find fault with this? He hurtelb no 
man but himself, he is no man's foe but his own. In- 
deed I know this is commonly spoken in defence of these 
beastly belly-gods: but it is easy to see how hurtful ihey 
are, not only to themselves, but also to the common- 
wealth, by their example. Every one that meeteth them 
is troubled with brawling and contentious language, and 
oft-times raging in beastly lusts, Like high-fed horses, they 
neigh on their neighbours* wives, as Jeremy saith, and de- 
file their children and daughters. Their example is evil to 
them among whom they dwell; they are an occasion of 
oftenee to many; and whilst they waste their substance in 
banquetting, their own household is not provided of things 
necessary, their wives and their children are evilly treat- 



against Gluttony and Drunkenness. 



257 



ed, they have not wherewith to relieve their poor neigh- 
bours in time of necessity, as they might have, if they 
lived soberly. They are unprofitable to the common- 
wealth : for a drunkard is neither fit to rule, nor to be 
ruled. They are a slander to the church or congregation 
of Christ, and therefore St. Paul doth excommunicate icor.Yr 
them among whoremongers, idolaters, covetous persons, 
and extortioners, forbidding Christians to eat with any 
such. Let us therefore, good people, eschew, every one 
of us, ali inteinperancy, let us love sobriety and moderate 
diet, oft give ourselves to abstinency and fasting, whereby 
the mind of man is more lifted up to God, more ready to 
all godly exercises, as prayer, hearing and reading God's 
word, to his spiritual comfort. Finally, whosoever re- 
gardeth the health and safety of his own body, or wisheth 
always to be well in his wits, or desireth quietness of 
mind, and abhorreth fury and madness, he that would be 
rich, and escape poverty, he that is willing to live with- 
out the hurt of his neighbour, a profitable member of the 
commonwealth, a Christian without slander of Christ and 
his church, let him avoid all riotous and excessive ban- 
quetting, let him learn to keep such measure as behoveth 
him that professeth true godliness, let him follow St. 
Paul's rule, and so eat and drink to the glory and praise 
of God, who hath created all things to be soberly used 
with thanksgiving, to whom be all honour and glory for 
ever. Jlmeiu 



3-i 



AN 



HOMILY 

Excess of Jipparel. 

WHEREAS ye have heretofore been excited and: 
stirred to use temperance of meats and drinks, 
and to avoid the excess thereof, many ways hurtful to 
the state of the commonwealth, and so odious before Al- 
mighty God, being the author and giver of such crea- 
tures, to comfort and stablish our frail nature with thanks 
unto him, and not by abusing of them to provoke his li- 
berality to severe punishing of that disorder. In like 
manner it is convenient, that ye be admonished of an- 
other foul and chargeable excess : I mean of apparel, at 
these days so gorgeous, that neither Almighty God by 
his word can stay our proud curiosity in the same, neither 
yet godly and necessary laws, made by our princes, and 
oft repeated with the penalties, can bridle this detestable 
abuse, whereby both God is openly contemned, and the 
prince's laws manifestly disobeyed, to the great peril of 
the realm. Wherefore, that sobriety also in this excess 
may be espied among us, 1 shall declare unto you, both 
the moderate use of apparel, approved by God in his holy 
word, and also the abuses thereof, which he forbiddeth 
and disailoweth, as it may appear by the inconveniences 
which daily increase, by the just judgment of God, 
where that measure is not kept, which he himself hath 
appointed. If we consider the end and purpose where- 
unto Almighty God hath ordained his creatures, we 
shall easily perceive that he alloweth us apparel, not only 
for necessities sake, but also for an honest comeliness. 
Even as in herbs, trees, and sundry fruits, we have not 
only divers necessary uses, but also the pleasant sight and 
sweet smell, to delight us withal, wherein we may be- 
hold the singular Ioyc of God towards mankind, in that 



The Sermon against Ecccess of Apparel. 



2B9 



he hath provided both to relieve our necessities, and also 
to refresh our senses with an honest and moderate recrea- 
tion. Therefore David, in the hundred and fourth Psalm, Psal. eiv. 
confessing God's careful providence, showeth that God 
not only provideth things necessary for men, as herbs and 
other meats, but also such things as may rejoice and 
comfort, as wine to make glad the heart, oils and ointments 
to make the face to shine. So tiat they are altogether past 
the limits of humanity, who, yielding only to necessity, 
forbid the lawful fruition of God's benefits. With those 
traditions we may not be led, if we give ear to St. Paul, 
writing to the Colossians, willing them not to hearken coioss.ii. 
unto such men as shall say, Touclinot, tastenot, handle not ; 
superstiticusly bereaving them of the fruition of God's 
creatures. And no less truly ought we to beware, lest, 
under pretence of .Christian liberty, we take licence to do 
what we list, advancing ourselves in sumptuous apparel, 
and despising others, preparing ourselves in fine bravery^ 
to wanton, lewd, and unchaste behaviour. To the avoid- 
ing whereof, it behoveth us to be mindful of four lessons, 4 Lesson*, 
taught in holy Scripture, whereby we shall learn to tem- 
per ourselves, and to restrain our immoderate affections, 
to that measure which God hath appointed. The first is, 
that we make not provision for the flesh, to accomplish Rom.xiii. 
the lusts thereof, with costly apparel, as that harlot did, of 
whom Solomon speaketh, Proverbs vii. which perf umed ptot.vh. 
her bed, and decked it with costly ornaments of Egypt, to 
the fulfilling of her lewd lust: but rather ought we by 
- moderate temperance to cut off all occasions, whereby the 
flesh might get the victory. The second is written by St. h. 
Paul, in the seventh chapter of his first Epistle to the Co^- \ Ca "« y»> 
rinthians, where he teacheth us to use this world as though 
we used it not : whereby he cutteth away not only all ambi- 
tion, pride, and vain pomp in apparel ; but also all inor- 
dinate care and affection, which withdraweth us from the 
contemplation of heavenly things, and consideration of 
our duty towards God. They that are much occupied 
in caring for things pertaining to the body, are most 
commonly negligent and careless in matters concerning 
the soul. Therefore our Saviour Christ willeth us not to mm.m. 
take thought what we shall eat, or what we shall drink, or 
7vherewith we shall be clothed; but rather to seek the king- 
dom of God, and the righteousness thereof Whereby we 
may learn to beware, lest we use those things to our hin- 
drance, which God hath ordained for our comfort and 
furtherance towards his kingdom. The third is, that we m 



200 



The Sermon against Excess of Apparel 



take in good part our estate and condition, and content 
ourselves with that which God sendeth, whether it be 
much or little. He that is ashamed of base and simple 
attire, will be proud of gorgeous apparel, if he may get 

piui. iv it. We must learn therefore of the Apostle St. Paul both 
to use plenty, and also to suffer penury, remembering that 
we must yield accounts of those things which we have 
received unto him who abhorreth all excess, pride, osten- 
tation, and vanity, who also utterly condemneth and dis- 
alioweth whatsoever draweth us from our duty towards 
God, or diminished! our charity towards our neighbours 
and children, whom we ought to love as ourselves. The 
iv. fourth and last rule is, that every man behold and consi- 
der his own vocation, in as much as God hath appoint- 
ed every man his degree and office, within the limits 
whereof it behoveth him to keep himself. Therefore all 
may not look to wear like apparel, but every one accord- 
ing to his degree, as God hath placed him. Which, if it 
were observed, many one doubtless should be compelled 
to wear a russet-coat, which now ruffleth in silks and 
velvets, spending more by the year in sumptuous apparel, 
than their fathers received for the whole revenue of their 
lands. But alas, now-a-days, how many may we behold 
occupied wholly in pampering the flesh, taking no care at 
ali $ but only how to deck themselves, setting their affec- 
tion altogether on worldly bravery, abusing God's good- 
ness when he sendeth plenty, to satisfy their wanton 
lusts, having no regard to the degree wherein God hath 

De^-sdxc placed them. The Israelites were contented with such 
apparel as God gave them, although it were base and 
simple. And God so blessed them, that their shoes and 
clothes lasted them forty years ; yea, and those clothes, 
which their fathers had worn, their children were con- 
tented to use afterwards. But we are never contented, 
and therefore we prosper not ; so that most commonly he 
that rufllcth in his sables, in his tine furred gown, corked 
slippers, trim buskins, and warm mittens, is more ready 
to chill for cold, than the poor labouring man, which 
can abide in the field all the day long, when the north 
wind blows, with a few beggarly clouts about him. We 
are loth to wear such as our fathers have left us ; we think 
not that sufficient or good enough for us. We must have 
one gown for the day, another for the night ; one long, 
anoihcr short; one for winter, another for summer; one 
through furred, another but faced ; one for* the working- 
day, another for the holy-day ; one of this colour, another 



Tlie Semnon against Excess of Apparel. 



of that colour ; one of cloth, another of silk or damask. 
"We must have change of apparel, one afore dinner, and an- 
other after ; one of the Spanish fashion, another Turkey ; 
and to he brief, never content with sufficient. Our Saviour 
Christ hade his disciples they should not have two coats : Matt * *• 
but the most men, far unlike to his scholars, have their 
presses so full of apparel, that many know not how many 
sorts they have. Which thing caused St. James to pro- 
nounce this terrible curse against such wealthy world- 
lings : Go to 9 ye rich men ; weep and howl on your wretched- James v. 
ness that shall come upon you : your riches are corrupt , and 
your garments are moth-eaten: ye have lived in pleasure on 
the earth, and in wantonness; ye have nourished your hearts, 
as in the day of slaughter. Mark, I beseech you, St. 
James calleth them miserable, notwithstanding their 
riches and plenty of apparel, forasmuch as they pamper 
their bodies to their own destruction. What was the Lukexv! ' 
rich glutton the better for his fine fare and costly appa- 
rel? Did not he nourish himself to be tormented in hell- 
fire ? Let us learn therefore to content ourselves, having 
food and raiment, as St. Paul teacheth, lest, desiring to be iTim.xi, 
enriched with abundance, we fall into temptations, snares, 
and many noisome lusts, which drown men in perdition 
and destruction. Certainly, such as delight in gorgeous 
apparel are commonly puffed up with pride, and filled 
with divers vanities. So were the daughters of Sion and 
people of Jerusalem, whom Isaiah the Prophet threaten- isa.m* 
eth, because they walked with stretehed-out necks and 
wandering eyes, mincing as they went, and nicely tread- 
ing with their feet, that Almighty God would make 
their heads bald, and discover their secret shame. In that 
day, saith he, shall the Lord take away the ornament of the 
slippers, and the cauls, and the round attires, and the sweet 
halls, and the bracelets, and the attires of the head, and the 
slops, and the head-hands, andthe tablets, and the ear-rings, 
the rings, and the mufflers, the costly apparel, and the veils, 
and wimples, and the crisping-pins, and the glasses, andthe 
fine linen, and the hoods, and tiie lawns. So that Almighty 
God would not suffer his benefits to be vainly and wan- 
tonly abused, no not of that people whom he most ten- 
derly loved, and had chosen to himself before all other, 
]Vo less truly is the vanity that is used among us in these 
days. For the proud and haughty stomachs of the 
daughters of England are so maintained with divers dis- 
guised sorts of costly apparel, that, as Tertullian, an an- Apoio-. <?ov, 
dent father, saith, there is left no difference in apparel QenteS)C - e - 



262 



The Sermon against Excess of AppareL 



between an honest matron and a common strumpet. Yea, 
many men are become so effeminate, that they care 
not what they spend in disguising themselves, ever desir- 
ing new toys, and inventing new fashions. Therefore a 
certain man, that would picture every countryman in his 
accustomed apparel, v. hen he had painted other nations, 
he pictured the Englishman all naked, and gave him 
cloth under his arm. and bade him make it himself as he 
thought best, for he changed his fashion so often, that he 
knew not how to make it. Thus with our fantastical de- 
vices we make ourselves laughing-stocks to other na- 
tions 5 while one suendeth his patrimony upon pounces 
and cuts, another bestoweth more on a dancing shirt, 
than might suffice to buy him honest and comely apparel 
for his whole body. Some hang their revenues about 
their necks, ruffling in their ruffs, and many a one jeopard- 
eth his best joint, to maintain himself in sumptuous rai- 
ment. And every man, nothing considering his estate 
and condition, secketh to excel other in costly attire. 
"Whereby it cometh to pass, that, in abundance and plenty 
of all things, we yet complain of want and penury, while 
one man spendeth that which might serve a multitude* 
and no man distribufeth of the abundance which he hath 
received, and all men excessively waste that which should 
serve to supply the necessities of other. There hath 
been very good provision made against such abuses, by 
divers good and wholesome laws ; which if they were 
practised as they ought to be of all true subjects, they 
might in some part serve to diminish this raging and riot- 
ous excess in apparel : but, alas ! there appeareth amongst 
us little fear and obedience, either of God or man. 
Therefore must we needs look for God's fearful ven- 
geance from heaven, to overthrow our presumption and 

Actsxii. pride, as he overthrew Herod, who in his royal apparel, 
forgetting God, was smitten of an angel, and eaten up of 
worms. By which terrible example. God hath taught us, 
that we are but worms' meat, although we pamper our- 
selves never so much in gorgeous apparel. 

Here we may learn that which Jesus the son of Sirach 

Eetius. i. teachethr not to he proud of clothing and raiment, neither to 
exalt ourselves in the day of honour, because the works of the 
Lord are wonderful and glorious, secret and unknown, 
teaching m tvith humbleness of mind, everyone tobe.mindful 
of i lie vocation whereunto God hath called him. Let Chris- 
tians therefore endeavour themselves to quench the care 
of pleasing the flesh, let us use the benefits of God in this 



The Sermon against Excess of Apparel. 



265 



world, in suck wise, that we be not too much occupied 
in providing for the body. Let us content ourselves 
quietly with that which God sendeth, be it never so little. 
And if it please him to send plenty, let us not wax proud 
thereof, but let us use it moderately, as well to our own 
comfort, as to the relief of such as stand in necessity. He 
that in abundance and plenty of apparel hideth hisfacefrom 
him that is naked, despiseth his own flesh, as Isaiah the fca-K^ 
Prophet saith. Let us learn to know ourselves, and not to 
despise others; let us remember that we stand all before 
the majesty of Almighty God, who shall judge us by his 
holy word, wherein he forbiddeth excess, not only to 
men, but also to women. So that none can excuse them- 
selves, of what estate or condition soever they be. Let 
us therefore present ourselves before his throne, as Ter- 
tullian exhorteth, with the ornaments which the Apostle 
speaketh of, Ephesiaus the sixth chapter, having our loins Ephes.vL 
girt about rvith verity, having the b re cist -plate of righteous- 
ness, and shod with shoes prepared oy the gospel of peace. Let 
us takeunto us simplicity, chastitij, and comeliness, submit- 
ting our necks to the stceet yoke of Christ. Let women be JIatLsL 
subject to their husbands, and they are sufficiently attired, 
saith Tertullian. The wife of one Philo, an Heathen phi- 
losopher, being demanded why she wore no gold, she 
answered, that she thought her husband's virtues suffi- 
cient ornaments. How much more ought Christian wo- 
men, instructed by the word of God; to content them- 
selves in their husbands \ Yea, how much more ought 
every Christian to content himself in our Saviour Christ, 
thinking himself sufficiently garnished with his heavenly 
virtues ! But it will be here objected, and said of some 
nice and vain w omen, that all which we do in painting 
our faces, in dying our hair, in embalming our bodies, in 
decking us with gay apparel, is to please our husbands, 
to delight his eyes, and to retiin his love toward us. O 
yain excuse, and most shameful answer, to the reproach 
of thy husband. "\Vhat couldsr thou more say to set out 
his foolishness, than to charge him to be pleased and de- 
lighted with the Devil's attire ? Who can paint her face, 
and curl her hair, and change it into an unnatural colour, 
but therein doth work reproof to her Maker, who made 
her? As though she could make herself more comely 
than God hath appointed the measure of her beauty, 
What do these women, but go about to reform that 
which God hath made? not knowing that all things 
natural are the work of God, and things disguised and 



The Sermon against Excess of Appareh 



unnatural are the works of the Devil : and as though a 
wise and Christian husband should delight to see his wife 
in such painted and flourished visages, which common 
harlots most do use, to train therewith their lovers to 
naughtiness ; or, as though an honest woman could de- 
light to he like an harlot for pleasing of her husband, 
Nay, nay, these be but vain excuses of such as go about 
to please rather others than their husbands. And such 
attires be but to provoke her to show herself abroad, to 
entice others : a worthy matter. She must keep debate 
with her husband to maintain such apparel, whereby she 
is the worse housewife, the seldomer at home to see her 
charge, and so neglect his thrift, by giving great provo- 
cation to her household to waste and wantonness, while 
she must wander abroad to show her own vanity, and her 
husband's foolishness. By which her pride, she stirreth 
up much envy of others, which be as vainly delighted as 
she is. She doth but deserve mocks and scorns, to set 
out all her commendation in Jewish and Ethnic apparel* 
and yet brag of her Christianity. She doth but waste su- 
perfluously her husband's stock by such sumptuousness, 
and sometimes she is the cause of much bribery, extortion, 
and deceit, in her husband's dealings, that she may be the 
more gorgeously set out to the sight of the vain world, to 
please the Devil's eyes, and not God's, who giveth to 
every creature sufficient and moderate comeliness, where- 
with we should be contented, if we were of God. What 
other thing dost thou by those means, but provokest 
others to tempt thee, to deceive thy soul, by the bait of 
thy pomp and pride ? What else dost thou, but settest out 
thy pride, and makest of the undecent apparel of thy 
body, the Devil's net, to catch the souls of them which 
behold thee ? O thou woman, not a Christian, but worse 
than a Paynim, thou minister of the Devil ! why pam- 
perest thou that carrion flesh so high, which sometimes 
doth stink and rot on the earth as thou goest ? Howso- 
ever thou perfumest thyself, yet cannot thy beastliness be 
hidden, or overcome with thy smells and savours, which 
do rather deform and misshape thee, than beautify thee. 
prct.«. What meant Solomon to say of such trimming of vain 
women, when he said, A fair woman, without good man- 
ners and conditions, is like a sow which hath a ring of gold 
upon her snout ; but that the more thou garnish thyself 
with those outward blazings, the less thou carest for the 
inward garnishing of thy mind, and so dost hut deform 
thyself jfe such array, and not beautify thyself? Hear, 



The Sermon against Excesa of Jtpparth 



26 



hear, what Christ's ho! t y Apostles do write: Let not the i fet,m. 
outward apparel of women, saith St. Peter, be decked with 
the braiding of hair, with wrapping on of gold, or goodly 
clothing: but let the mind and the conscience, which is not 
seen with the eyes, be pare and clean ; that is, saith he, an 
acceptable and an excellent thing before God. For so the old 
ancient holy women attired themselves, and were obedient to 
their husbands. And St. Paul saith, that women should 1 Tim.*, 
apparel themselves with shamefacedness and soberness, and 
not with braids of their hair, or gold, or pearl, or precious 
clothes, but as women should do, which will express godli- 
ness by their good outward works. If ye will not keep the 
Apostles' precepts, at the least let us hear what Pagans, 
whirh were ignorant of Christ, have said in this matter : 
Deraocrates saith, " The ornament of a woman standeth 
in scarcity of speech and apparel." Sophocles saith of 
such apparel thus : 44 It is not an ornament, O thou fool, 
but a shame and a manifest show of thy folly." Socrates 
saith, " That that is a garnishing to a woman which de- 
clareth out her honesty." The Grecians use it in a pro- 
verb, " It is not gold or pearl, which is a beauty to a wo- 
man, but good conditions." 

And Aristotle biddeth that a woman should use less 
apparel than the law doth suffer. For it is not the good- 
lines s of apparel, nor the excellency of beauty, nor the 
abundance of gold, that maketh a woman to be esteemed* 
but modesty, and diligence to live honestly in all things. 
This outrageous vanity is now grown so far, that there is 
no shame taken of it. We read in histories, that when 
King Dionysius sent to the women of Lacedsemon rich 
robes, they answered and said, that they shall do us more 
shame than honour; and therefore refused them. The 
women in Rome in old time abhorred that gay apparel 
which King Pyrrhus sent to them, and none were so 
greedy and vain to accept them. And a law was openly 
made of the senate, and a long time, observed, that no 
woman should wear over half an ounce of gold, nor should 
wear clothes of divers colours. But perchance some 
dainty dame will say and answer me, that they must do 
something to show their birth and blood, to show their 
husband's riches : as though nobility were chiefly seen by 
these things, which be common to those which be most 
vile ; as though thy husband's riches were not better be- 
stowed than in such superfluities ; as though, when thou 
wast christened, thou didst not renounce the pride of this 
world, and the pomp of the flesh. I speak not against 

35 



26& 



The Sermon against Excess of dppareh 



convenient apparel for every state agreeable, but against 
the superfluity, against the vain delight to covet such va- 
nities, to devise new fashions to feed thy pride with, to 
spend so much upon thy carcase, that thou and thy hus- 
band are compelled to rob the poor, to maintain thy cost- 
liness. Hear how that noble holy woman Queen Esther set- 
teth out these goodly ornaments, (as they be called) when 
(in respect of saving God's people) she was compelled to 
put on such glorious apparel, knowing that it was a fit 
stale to blind the eyes of carnal fools. Thus she prayed : 
Thou knowest, Lord, the necessity, which I am driven to, 
to put on this apparel, and that I abhor this sign of pride 
and of this glory which I hear on my head, and that I 
defy it as aflthy cloth, and that I wear it not when I am 
alone. Again, by what means was Holofernes deceived 
by the glittering show of apparel, which that holy woman 
Judith did put on her, not as delighting in them, nor seek- 
ing vain voluptuous pleasure by them? But she ware it 
of pure necessity by God's dispensation, using this vanity to 
overcome the vain eyes of God's enemy. Such desire was in 
those noble women, being very loth and unwilling otherwise 
to wear such sumptuous apparel, by the which others 
should be caused to forget themselves. These be com- 
mended in Scripture for abhorring such vanities, which 
by constraint and great necessity, against their heart's de- 
sire, they were compelled to wear them for a time. And 
shall such women be worthy commendations, which nei- 
ther be comparable with these women aforesaid in nobi- 
lity, nor comparable to them in their good zeal to God 
and his people, whose daily delight and seeking is to 
flourish in such gay shifts and changes, never satisfied, 
nor regarding who smarteth for their apparel, so they may 
come by it? O vain men, which be subjects to their 
wives in these inordinate affections ! O vain women, to 
procure so much hurt to themselves, by the which they 
come the sooner to misery in this world, and in the mean 
time be abhorred of God, hated and scorned of wise men , 
and in the end like to be joined with such, who in hell, 
too late repenting themselves, shall openly complain with 
these words: What hath our pride profited us? Or what 
profit hath the pomp of riches brought us? All these 
things are passed away like a shadow. As for virtue, we 
did never show any sign thereof: and thus we are con- 
sumed in our wickedness. If thou sayestthat the custom 
is to be followed, and the use of the world- doth compel 
thee to such curiosity; then I ask of thee, whose custom 



The Sermon against Excess of Apparel. 

should be followed ? wise folks' manners, or fools ? If 
thou safest the wise ; then 1 say, follow them ; for fools' 
customs, who should follow but fools ? Consider that the 
consent of wise men ought to be alleged for a custom, 
Xow if any lewd custom be used, be thou the first to 
break it, labour to diminish it and lay it down : and more 
laud before God, and more commendation shalt thou win 
by it, than by all the glory of such superfluity. 

Thus ye have heard declared unto you, what God re- 
quireth by his word concerning the moderate use of his 
creatures. Let us learn to use them moderately, as he 
hath appointed. Almighty God hath taught us to what 
end and purpose we should use our apparel. Let us there- 
fore learn so to behave ourselves in the use thereof, as be- 
cometh Christians, always showing ourselves thankful to 
our heavenly Father for his great and merciful benefits, 
who giveth unto us our daily bread, that is to say, all 
things necessary for this our needy life : unto whom we 
shall render accounts for all his benefits, at the glorious 
appearing of our Saviour Christ : to whom with the Father 
and the Holy Ghost, be all honour, praise, and glory, foe 
ever and ever. Amen. 



AN 



HOMILY 

on 

SERMON 

Concerning Prayer. 



THERE is nothing in all man's life, well beloved in 
our Saviour Christ, so needful to be spoken of, and 
daily to be called upon, as hearty, zealous, and devout 
prayer, the necessity whereof is so great, that without it 
nothing may be well obtained at God's hand. For as the 
Apostle James saith, Every good and perfect gift cometh 
from above, and proceedeth from the Father of lights; who 
Rom.s. * s a ^ s0 sam " *° k e rich and liberal towards all them that 
call upon him, not because he either will not or cannot 
give without asking, but because he hath appointed prayer 
as an ordinary means between him and us. There is no 
doubt but he always knoweth what we have need of, and 
sfattTi, is always most ready to give abundance of those things 
that we lack. 

Yet, to the intent we might acknowledge him to be the 
giver of all good things, and behave ourselves thankfully 
towards him in that behalf, loving, fearing, and worship- 
ping him sincerely and truly, as we ought to do, he hath 
profitably and wisely ordained, that in time of necessity 
we should humble ourselves in his sight, pour out the se- 
crets of our heart before him, and crave help at his hands, 
with continual, earnest, and devout prayer. By the 
mouth of his holy Prophet David he saith on this w ise : 

psai. r. u P°n m e in the days of thy trouble, and I will deliver 

thee. Likewise in the Gospel, by the mouth of his well- 

Matt. vii. beloved Son Christ, he saith, Jiskt and it shall be given you ; 

knock, and it shall be opened: for whosoever. asketh, receiv- 
eth: whosoever seeketlhjindeth ; and to him that knocketlh 
it shall be opened. St. Paul also most agreeably consent- 



The first Part of the Sermon concerning Prayer, 



269 



lug hereunto, willeth men to pray every where, and to con- .1 Tim. a. 
tinue therein with thanksgiving. Neither doth the blessed P ll,lv,Col,Vs 
Apostle St. James in this point any thing dissent, hut 
earnestly exhorting all men to diligent prayer, saith, If Jamesi ; 
any man lack wisdom, let him ask it of God, which giveth 
liberally to all men, and rcproachdh no man. Also in an- 
other place, Pray one for another, saith he, that ye may he James v. 
healed : for the righteous man 9 8 prayer availelh much, if it 
he fervent. What other thing are we taught by these 
and such other places, but only this, that Almighty God, 
notwithstanding his heavenly wisdom and foreknowledge, 
will be prayed unto, that he will be called upon, that he 
will have us no less willing on our part to ask, than he on 
his part is willing to give ? Therefore most fond and 
foolish is the opinion and reason of those men, which 
therefore think all prayer to be superfluous and vain, be- 
cause God seareheth the heart a id the reins, and knoweth 
the meaning of the spirit befo e we ask. For if this 
fleshly and carnal reason were sufficient to disannul prayer, 
then why did our Saviour Christ so often cry to his dis- 
ciples, Watch and pray 6 } Wh did he prescribe them a Lutein, 
form of prayer, saying, When ye pray 9 pray after this sort : Matt, vi. 
Our Father, which art in heaven, &c. Why did he pray 
so often and so earnestly himself before his passion ? Fi- 
nally, why did the Apostles, ira mediately after his ascen- 
sion, gather themselves together into one several place, Actsi 
and there eoniinuea long time in prayer? Either they 
must condemn Christ and his A ostles of extreme folly, or 
else they must needs grant, th t prayer is a thing most 
necessary for all men, at all rimes, and in all places. 
Sure it is, that there is nothin more expedient or need- 
ful for mankind in all the worl , ihan prayer. Pruy al- 
ways, saith St. Paul, with all m inner of prayer and sup- Ep hes.vi. 
plication, and watch therefore with all diligence. Also 
in another place, he willeth us to pray continually, without 1 tmss.v, 
any intermission or ceasing; meaning thereby that we 
ought never to slack or faint in prayer, but to continue 
therein to our lives' end. A number of other such places 
might here be alleged of like effect, I mean, to declare the 
great necessity and use of prayer: but what need many 
proofs in a plain matter? seeing there is uo man so ignorant 
bAt he knoweth, no man so blind but he seeth, that prayer 
is a thing most needful in all estates and degrees of men. 
For only by the help hereof we attain to those heavenly 
and everlasting treasures, which God our heavenly Father 
hath reserved and laid up for his children in his dear and Mmxvk 



270 



Tliejbst Part of the Sermon 



well-beloved Son Jesus Christ, with this covenant and 
promise most assuredly confirmed and sealed unto us, that, 
if we ask, we shall receive. 

Now the great necessity of prayer being sufficiently 
known, that our minds and hearts may be the more 
provoked and stirred thereunto, let us briefly consider 
what wonderful strength and power it hath to bring 
strange and mighty things to pass. We read in the 

E»od.i. Book of Exodus, that Joshua, fighting against the Ama- 
lekites, did conquer and overcome them, not so much by 
virtue of his own strength, as by the earnest and conti- 
nual prayer of Moses, who as long as he held up his hands 
to God, so long did Israel prevail; but when he fainted, 
and let his hands down, then did Amalek and his people 
prevail: insomuch that Aaron and Hur, being in the 
mount with him, were fain to stay up his hands until 
the going down of the sun, otherwise had the people of 
God that day been utterly discomfited, and put to flight. 

Joshua x. ^i g0 we rea( j ] n ano tSier place of Joshua himself, how he 
at the besieging of Gibeon, making his humble petition 
to Almighty God, caused the sun and the moon to stay 
their course, and to stand still in the midst of heaven fop 
the space of a whole day, until such time as the people 
were sufficiently avenged upon their enemies. 

2 Chron. xx. And was not Jehosaphat's prayer of great force and 
strength, when God at his request caused his enemies to 
fall out among themselves, and wilfully to destroy one 
another ? Who can marvel enough at the effect and vir- 

i Kings xviii. tlie of Elijah's prayer? He, being a man subject to affec- 
tions as we are, prayed to the Lord that it might not rain, 
and there fell no rain upon the earth for the space of 
three years and six months. Again, he prayed that it 
might rain, and there fell great plenty, so that the earth 
brought forth her increase most abundantly. 

It were too long to tell of Judith, Esther, Susannah, 
and of divers other godly men and women, how greatly 
they prevailed in all their doings, by giving their minds 
earnestly and devoutly to prayer. Let it be sufficient at 

de A Tlm er ' 26 ' * n ' s ** me *° conc ^ u( ^ e w i tn tn e sayings of Augustine and 
cLysTsup. Chrysostom, whereof the one calleth prayer the key of 
. att.xx«. i ieaven . the other plainly affirmeth, that there is nothing 
in all the world more strong than a man that giveth him- 
self to fervent prayer. 

Now then, dearly beloved, seeing prayer is so needful a 
thing, and of so great strength before God, let us, accord- 
ing as we are taught by the example of Christ and lite 



concerning Prayer. 



271 



Apostles, be earnest and diligent in calling on the name 
of the Lord. Let us never faint, never slack, never give 
over ; but let us daily and hourly, early and late, in season 
and out of season, be occupied in godly meditations and 
prayers. What if we obtain not our petitions at the first ? 
Yet let us not be discouraged, yet let us continually cry 
and call upon God : he will surely hear us at length, if for 
no other cause, yet for very importunity's sake. Remember 
the parable of the unrighteous judge and the poor widow, Luke xvj». 
how she by her importunate means caused him to do her 
justice against her adversary, although otherwise he feared 
neither God nor man. Shall not God much more avenge 
his elect, saith our Saviour Christ, tvhich cry unto him day 
and night ? Thus he taught his disciples, and in them all 
other true Christian men, to pray always, and never to 
faint or shrink. Remember also the example of the wo- 
man of Canaan, how she was rejected of Christ, and called Matt.xy. 
dog, as one most unworthy of any benefit at his hands : 
yet she gave not over, but followed him still, crying and 
calling upon him to be good and merciful unto her 
daughter. And at length, by very importunity, she ob- 
tained her request. O let us learn by these examples to 
be earnest and fervent in prayer, assuring ourselves, that 
whatsoever we ask of God the Father, in the name of his Joimxri. 
Son Christ, and according to his will, he will undoubtedly 
grant it. He is truth itself; and as truly as he hath pro- 
mised it, so truly will he perform it. God, for his great 
mercies sake, so work in our hearts by his Holy Spirit, 
that we may always make our humble prayers unto him, 
as we ought to do, and always obtain the thing which we 
ask, through Jesus Christ our Lord, to whom with the 
Father and the Holy Ghost, be all honour and glory, >? orld 
without end. Amen, 



The second Tart of the Homily concerning Prayer. 

IN the first part of the Sermon ye heard the great 
necessity, and also the great force, of devout and ear- 
nest prayer declared and proved unto you, both by divers 
weighty testimonies, and also by sundry good examples of 
holy Scripture. Now shall you learn whom you ought 
to call upon, and to whom you ought always to direct your 
prayers, We are evidently taught in God's holy Testa- 
ment, that Almighty God is the only fountain and well- 
spring of all goodness ; and that whatsoever we have in 



272 



The second Part of the Sermon 



tliis world, we receive it only at liis hands : to this effect 
jamesi. serveth (he place of St. James: Every good and perfect 
gift, saith he. eomdhfrom above, and proceedeth from the 
Father of lights. r l o this effect also serveth the testimony 
of Par.], in divers places of his Epistles, witnessing that the 
spirit of wisdom, the spirit of knowledge and revelation, 
yea. every good and heavenly gift? as faith, hope, charity, 
grace, and peace, ecmeth only and solely of God. In 
consideration whereof, he bursteth out into a sudden pas- 
icor.iv. sion. and saith, Oman, what thing hast thou, which thou 
hast not received? Therefore, whensoever we need or 
lack any thing, pertaining either to the body or to the 
soul, it behoveth us to run only unto God, who is the only 
giver of all good things. Our Saviour Christ in the Gos- 
pel, teaching his disciples how they should pray, sendeth 
John xv). them to the Father in his name, saying, Verily, verily, I 
Luie'S say unto yon, whatsoever ye ask the Father in my name, he 
will give it unto yon. And in another place, When ye pray y 
pray after this sort; Our Father, which art in heaven, 
&c. And doth not God himself, by the mouth of his Pro* 
Psai.i. phet David, will and command us to call upon him? The 
Actsi. Apostle wisheih grace and peace to all them that call on 
the name of the Lord, and of his Son Jesus Christ, as 
joex& doth also the Prophet Joel, saying, Jlnd it shall come to 
pass, that whosoever shall call on the name of the Lord 
shall be saved. 

Thus then it is plain by the infallible word of truth 
and life, that in all our necessities we must flee unto God, 
direct our prayers unto him, call upon his holy name, de- 
sire help at his hands, and at none others ; whereof if we 
will yet have a further reason, mark that which follow- 
eth. There are certain conditions most requisite to be 
found in every such a one as must be called upon, which 
if they be not found in him unto whom we pray, then 
doth our prayer avail us nothing, but is altogether in 
vain. 

The h'rst is this, that he, to whom we make our prayers, 
he aj?te (o help us. The second is, that he will help us. 
The third is, that he be such a one as may hear our 
prayers. The fourth is, that he understand better than 
we ourselves what we lack* and how far we have 
need of help. If these things be to be found in any 
other saving only God, then may we lawfully call 
upon some other besides God. But what man is so 
gross, but he well understandeth that these things are 
only proper to him which is omnipotent, and knowetfe 



concerning Frayed 



273 



all things, even the very secrets of the heart ? that is to 
say, only and to God alone ; whereof it followeth, that we 
must call neither upon angel, nor yet upon saint, hut only 
and solely upon God, as St. Paul doth write : How shall Rom- ** 
men call upon him, in whom they have not believed? So that 
invocation of prayer may not be made without faith in 
him on whom they call,* hut that we must first believe in 
him, before we can make our prayer unto him, where- 
upon we must oniy and solely pray unto God. For to 
say that we should believe either in angel or saint, or 
in any other living creature, were mere horrible blasphemy 
against God and his holy word ; neither ought this fancy 
to enter into the heart of any Christian man, because we 
are expressly taught in the word of the Lord, only to re- 
pose our faith in the blessed Trinity, in whose only name 
we are also baptized, according to the express command- 
ment of our Saviour Jesus Christ, in the last of St. Matthew. Matt. xxvm. 

But that the truth hereof may the better appear, even 
to them that be most simple and unlearned, let us consider P e sp«. «t 
what prayer is. St. Augustine calleth it a lifting up of summo'tono* 
the mind to God; that is to say, an humble and lowly cap,8 hb liu 
pouring out of the heart to God. Isodorus saith, that it 
is an affection of the heart, and not a labour of the lips. 
So that, by these places, true prayer doth consist not so 
much in the outward sound and voice of words, as in the 
inward groaning and crying of the heart to God. 

Now then, is there any angel, any virgin, any patri- 
arch or prophet among the dead, that can understand or 
know the meaning of the heart? The Scripture saith, It JJJJ-J"* 
is God that searcheth the heart and the reins, and that he Jer.xviV. 
only knovveth the hearts of the children of men. As for 10n ' vi ° 
the saints, they have so little knowledge of the secrets of the 
heart, that many of the ancient Fathers greatly doubt whe- 
ther they know any thing at all, that is commonly done on 
earth. And albeit some think they do, yet St. Augustine, Lib.deCu*a 
a doctor of great authority and also antiquity, hath this gcnda, cap. 13« 
opinion of them ; that they know no more what we do on ca J. SsSS 
earth, than we know what they do in heaven. For proof !f" dv^. b ' d^; 
whereof, he allegeth the words of Isaiah the prophet, where cap * 10 ° 
it is said, Abraham is ignorant ofns, andlsraelknowethus 
not. His mind therefore is this, not that we should put any 
religion in worshipping of them, or praying unto them; 
but that we should honour them by following their vir- 
tuous and godly life. For, as he witnesseth in another 
place, the martyrs, and holy men in times past, were wont 
after their death to be remembered and named of the 

38 



274 



The second Part of the Sermon 



priest at divine service; but never to be invocated and 
ealied upon. And why so? Because the priest, saith be, 
is God's priest, and not theirs: whereby he is bound to 
call upon God, and not upon them. 

joimv. Thus you see, that the authority both of the Scripture, 

and also ot Augustine, doth not permit that we should 
pray unto them. O that all men would studiously read 
and search the Scriptures! then should they not be 
drowned in ignorance, but should easily perceive the 
truth, as w ell of this point of doctrine, as of all the rest. 
For there doth the Holy Ghost plainly teach us, that 
Christ is our only Mediator and Intercessor with God, 
and that we must not seek nor run to another. If any 

uohHtf. man sinneth, saith St. John, we have an advocate with 
the Father, Jesus Christ the righteous; and he is the propi- 

iTim.ii. tiationfor our sins. St. Paul also saith, There is one God, 
and one Mediator between God and man. even the man 

johnxir. Jesus Christ. W hereunto agreeth the testimony of our 
Saviour himself, witnessing that no man cometh to the Fa- 
ther, but only by him, who is the way, the truth, the life, 
yea, and the only door, whereby we must enter into the 

John*. kingdom of heaven, because God is pleased in no other but 
in him. For which cause also he erieth, and calleth unto 

Matt. ». us, that we should come unto him, saying, Come unto me, 
all ye that labour and are heavy laden, and 1 shall refresh you a 
Would Christ have us so necessarily come unto him ? and 
shall we most unthankfully leave him, and run unto other? 
This is even that which God so greatly complaineth of 
by his Prophet Jeremy, saying, My people have committed 
two great offences; they have forsaken me thefountain of the 
waters of life, and have digged to themselves broken pits, that 
can hold no water* Is not that man, think you, unwise, 
that will run for water to a little brook, when he may as 
well go to the head-spring ? Even so may his wisdom be 
justly suspected, that will flee unto saints in time of neces- 
sity, when he may boldly and without fear declare his 
grief, and direct his prayer unto the Lord himself. If 
God were strange, or dangerous to be talked withal, 
then might we justly draw back, and seek to some other, 
psaim axiv. But the Lord is nigh unto all them that call upon him in 

3*iiUi«, faith and truth. And the prayer of the humble and 
meek hath always pleased him. What if we be sinners, 
shall we not therefore pray unto God ? or shall we de- 
spair to obtain any thing at his hands ? Why did Christ 
then teach us to ask forgiveness of our sins* saying, And 
forgive us our trespasses, as we forgive them that trespass 



concerning Prayer. 



against us ? Shall we think that the saints are more mer- 
ciful in hearing sinners, than God? David saith, that 
the Lord is full of compassion and mercy, slow to anger , and Psaimcui. 
of great kindness. St. Paul saith, that he is rich in mercy E P hes.q, 
toward all them that call upon him. And he himself by 
the mouth of his Prophet Isaiah saith, For a little while isaiaiiii. 
have Iforsaken thee, but with great compassion will I gather 
thee: for a moment in mine anger I have hid my face from 
thee, but with everlasting mercy I have had compassion upon 
thee. Therefore the sins of any man ought not to with- 
hold him from praying unto the Lord his God. But 
if he he truly penitent and steadfast in faith, let him assure 
himself that the Lord will he merciful unto him, and hear 
his prayers. O but I dare not (will some man say) trouble 
God at all times with my prayers : we see that in kings* 
houses, and courts of princes, men cannot be admitted, un- 
less they first use the help and means of some special no- 
bleman, to come to the speech of the king, and to obtain 
the thing that they would have. To this reason doth St. AmW; 
Ambrose answer very well, writing upon the first chapter gJJ cap * - 
to the Romans. Therefore, saith he, we use to go unto 
the king by officers and noblemen, because the king is 
a mortal man, and knoweth not to whom he may com- 
mit the government of the commonwealth. But to have 
God our friend, from whom nothing is hid, we need 
not any helper, that should further us with his good 
word, but only a devout and godly mind. And if it be 
so, that we need one to entreat for us, why may we not 
content ourselves with that one Mediator, which is at the m-b. vii, 
right hand of God the Father, and there liveth for ever 
to make intercession for us ? As the blood of Christ did 
redeem us on the cross, and cleanse us from our sins ; 
even so it is now able to save all them that come unto 
God by it. For Christ, sitting in heaven, hath an everlast- 
ing priesthood, and always prayeth to his Father for 
them that are penitent, obtaining by virtue of his wounds, 
which are evermore in the sight of God, not only per- 
fect remission of our sins, but also all other necessaries 
that we lack in this world; so that this only Mediator is Matt.^. 
sufficient in heaven, and needeth no others to help him. cS. v k 
Why than do we pray one for another in this life ? some 1 l, n f 
man perchance will here demand. Forsooth we are 
willed so to do, by the express commandment both of 
Christ and his disciples, to declare therein, as well the 
faith that we have in Christ towards God, as also the mu- 
tual charity that we bear one towards another, in that we 



276 



The second Tart of the Sermon 



pity our brother's case, and make our humble petition, to 
God for him. But that we should pray unto saints, nei- 
ther have we any commandment in all the Scripture, nor 
yet example which we may safely follow. 80 that be- 
ing done without authority of God's word, it lacketh 
the ground of faith, and therefore cannot be acceptable 
Heb. si. before God. For whatsoever is not of faith, is sin. And 
iom! x! v ' the Apostle saith, that/a££fo cometh hij hearing, and hearing 
by the word of God. Yet thou wilt object further, that 
the saints in heaven do pray for us, and that their prayer 
proceedeth of an earnest charity, that they have towards 
their brethren on earth. Whereto it may be well an- 
swered, first, that no man knoweth whether they do 
pray for us, or no. And if any will go about to prove it 
by the nature of charity, concluding, that because they 
did pray for men on earth, therefore they do much more 
the same now in heaven ; then may it be said by the same 
reason, that as oft as we do weep on earth, they do also 
weep in heaven, because while they lived in this world, 
it is most certain and sure they did so. And for that 
place which is written in the Apocalypse, namely, that 
the angel did offer up the prayers of the saints upon the 
golden altar, it is properly meant, and ought properly 
to be understood, of those saints that are yet living on 
earth, and not of them that are dead ; otherwise what 
need were it that the angels should offer up their prayers* 
being now in heaven before the face of Almighty God I 
But admit the saints do pray for us, yet do we not know 
liow, whether specially for them which call upon them, 
or else generally for all men, wishing well to every man 
alike. If they pray specially for them that call upon 
them, then it is like they hear our prayers, and also 
know our hearts' desire. Which thing to be false, it is 
already proved, both by the Scriptures, and also by the 
authority of Augustine. Let us not therefore put our 
trust or confidence in the saints or martyrs that be dead. 
Let us not call upon them, nor desire help at their hands : 
but let us always lift up our hearts to God, in the name 
of his dear Son Christ, for whose sake as God hath pro- 
mised to hear our prayer, so he will truly perform it. 
Invocation is a thing proper unto God, which if we 
attribute unfo the saints, it soundeth to their reproach, 
neither can they well bear it at our bands. When Paul 
had healed a certain lame man, which was impotent in 
his f ee t, at Lystra, the people would have- done sacrifice 
unto him and Barnabas $ who rending their clothes, re- 



concerning Prayer. 



fused it, and exhorted them to worship the true God. 
Likewise in the Revelation* when St. John fell before the Apocxix. 
angel's feet to worship him, the angel would not per- 
mit him to do it, but commanded him that he should 
worship God. Which examples declare unto us, that 
the saints and angels in heaven will not have us to do 
any honour unto them, that is due and proper unto God. 
He only is our Father, he only is Omnipotent, he only 
knoweth and understandeth all things, he only can help us 
at all times, and in all places, he suffereth the sun to shine 
upon the good and the bad, he feedeth the young ravens 
that ery unto him, he saveth both man and beast, he will 
not that any one hair of our head shall perish, but is always 
ready to help and preserve all them that put their trust in 
him, according as he hath promised, saying, Before they 
call, I will answer; and whilst they speak, I will hear. i*a«hixv. 
Let us not therefore any thing mistrust his goodness, let 
us not fear to come before the throne of his mercy, let us 
not seek the aid and help of saints, but let us come bold- 
ly ourselves, nothing doubting but God for Christ's sake, 
in whom he is veil pleased, will hear us without a 
spokesman, and accomplish our desire in all such things as 
shall be agreeable to his most holy will. So saith Chry- chrysost.™. 
sostom, an ancient doctor of the church, and so must we fectT'Evang.* 
steadfastly believe, not because he saith it, but much 
more because it is the doctrine of our Saviour Christ him- 
self, who hath promised, that if we pray to the Father in 
his name, we shall certainly be heard, both to the relief 
of our necessities, and also to the salvation of our souls, 
which he hath purchased unto us, not with gold or 
silver, but with his precious blood, shed once for all upon 
the cross. 

To him therefore, with the Father and the Holy Ghost, 
three persons and one God, be all honour, praise, and 
glory, for ever and ever. Amen. 



The third Part of the Homily concerning Prayer. 

YE were taught in the other part of this Sermon, unto 
whom ye ought to direct your prayers in time of 
need and necessity, that, is to wit, not unto angels or 
saints, but unto the eternal and ever-living God, who, be- 
cause he is merciful, is always ready to hear us, when we 
call upon him in true and perfect faith. And because \m 



27S 



The third Part of the Sermon 



is Omnipotent, he ean easily perform and bring to pass 
the thing that we request to have at his hands. To doubt 
of his power, it were a plain point of infidelity, and clean 
against the doctrine of the Holy Ghost, which teacheth 
that he is all in all. And as touching his good will in 

psaim j. this behalf, we have express testimonies in Scripture, how 
that he will help us, and also deliver us, if we call upon 
him in time of trouble. So that, in both these respects, we 
ought rather to call upon him than upon any other. Nei- 
ther ought any man therefore to doubt to come boldly 

TfiSX"' um ° Got *' because he * s a sinner. For the Lord, as the Pro- 
phet David saith, is gracious and mere fat; yea, his mercy 
and goodness endurethfor ever. He that sent his own Son 
into the world to save sinners, will he not also hear sinners, 
if with a true penitent heart and a steadfast faith they pray 

uohni. unto him? Yea, if ice acknowledge our sins 9 God is faith- 
ful and just to forgive us our sins, and to cleanse us from 
all unrighteousness, as we are plainly taught by the exam- 
ples of David, Peter, Mary Magdalen, the Publican, and 
divers others. And whereas we must needs use the help 
of some Mediator and intercessor, let us content ourselves 
with him lhat is the true and only Mediator of the New 
Testament, namely, the Lord and Saviour Jesus Christ. 

i johnii. For as St. John »;;itb, If any mar. sin, we have an Advo- 
cate with the Father, Jesus Christ the righteous, who is the 
propitiaiionfor our sins. And St. Paul in his first Epistle 

iTim.ii. to Timothy saith, There is one God. and one Mediator be- 
tween God and man, even the man Jesus Christ, who gave 
himself a ransom for all men, to be a testimony in due lime. 

Now after this doctrine established, you shall be in- 
structed for what kind of things, and wbat kind of persons, 
ye ought to make your prayers unto God. It greatly 
behoveth all men, when they pray, to consider well and 
diligently with themselves what they ask and require at 
God's hands, lest, if they desire that thing which they 
ought not, their petitions be made void, and of none 
effect. There came on a time unto Agesilaus the king, a 
certain importunate suitor, who requested him in a mat- 
ter earnestly, saving, Sir, and it please your grace, you 
did once promise me. Truth, quoth the king, if it be 
just that thou requirest, then I promised thee ; other- 
wise I did only speak it, and not promise it. The man 
would not be so answered at the king's hand ; but still 
urging him more and more, said, it beeometh a king to 
perform the least word he hath spoken, yea, if he should 
only beck with his head. No more, saith the king, than 



concerning Prayer. 



279 



it behoveth one, that eometh to a king, to speak and ask 
those things which are rightful and honest. Thus the king 
east off this unreasonable and importunate suitor. 

Now, if so great consideration be to be had, when we 
kneel before an earthly king, how much more ought to 
be had, when we kneel before the heavenly King, who 
is only delighted with justice and equity, neither will ad- 
mit any vain, foolish, or unjust petition ? Therefore it shall 
be good and profitable, thoroughly to consider and deter- 
mine with ourselves, what things we may lawfully ask of 
God, without fear of repulse, and also what kind of per- 
sons we are bound to commend unto God in our daily 
prayers. Two things are chiefly to be respected in 
every good and godly man's prayer : his own necessity, 
and the glory of Almighty God. Necessity belongeth 
either outwardly to the body, or else inwardly to the 
soul. Which part of man, because it is much more pre- 
cious and excellent than the other, therefore we ought 
first of all to crave such things as properly belong to the 
salvation thereof ; as the gift of repentance, the gift of 
faith, the gift of charity and good works, remission and 
forgiveness of sins, patience in adversity, lowliness in pros- 
perity, and such other like fruits of the Spirit, as hope, Gai.v. 
love, joy, peace, long-suffering, gentleness, goodness, 
meekness, and temperance ; which things God requireth 
of aU them that profess themselves to be his children, 
saying unto them in this wise; hd your light so shine be- Matt. v. 
fore men, that they may see your good works, and glorify 
your Father which is in heaven. And in another place also 
he saith, Seek ye first the kingdom of God, and his right- Matt. \i 
eousness, and then all other things shall be given unto yon. 
"Wherein he puttetli us in mind, that our chief and great- 
est care ought to be for those things which pertain to the 
health and safeguard of the soul, because we have here, as 
the Apostle saith. no continuing city, but do seek after an- Heb-xs 
other in the world to come. 

Now when we have sufficiently prayed for things be- 
longing to the soul, then may we lawfully, and with safe 
conscience, pray also for our bodily necessities, as meat, 
drink, clothing, health of body, deliverance out of prison, 
good luck in our daily affairs, and so forth, according as 
we shall have need. Whereof, what better example can we 
desire to have, than of Christ himself, who taught his 
disciples, and all other Christian men, first to pray for 
heavenly things, and afterwards for earthly things, as is to >iatth# T 
bo seen in that prayer which he left unto his church, com- Luke ^ 



280 



The third Tart of the Sermon 



monly called the Lord's prayer? In the third book of 
Kings, and third chapter, it is written, that God appeared 
by night in a dream unto Solomon the king, saying* Jlsk of 
me whatsoever thou wilt, and I will give it thee. Solomon 
made his humble prayer, and asked a wise and prudent 
heart, that might judge and understand what were good, 
and what were ill ; what were godly, and what were un- 
godly ; what were righteous, and what were unrighteous in 
the sight of the Lord. It pleased God wondrously that he 
had ashed this thing. Jind God said unto him 9 Because thou 
hast requested this word, and hast not desired many days 
and long years upon the earth, neither abundance of riches 
and goods, nor yet the life of thine enemies which hate thee, 
hut hath desired ivisdom to sit in judgment ; behold, I have 
done unto thee according to thy words; I have given thee a 
wise heart, full of knowledge and understanding, so that 
there toas never any like thee before time, neither shall be in 
time to come. Moreover, I have besides this given thee that 
which thou hast not required, namely, worldly wealth and 
riches, princely honour and glory, so that thou shalt therein 
also pass all kings that ever were. Note this example, how 
Solomon being put to his choice to ask of God whatsoever 
he would, requested not vain and transitory things, but the 
high and heavenly treasures of wisdom ; and that, in so 
doing, he obtaineth, as it were in recompence, both riches 
and honour. Wherein is given us to understand, that, 
in our daily prayers, we should chiefly and principally ask 
those things which concern the kingdom of God, and the 
salvation of our own souls, nothing doubting but all other 
things shall (according to the promise of Christ) be giv en 
unto us. But here we must take heed that we forget 
not that other end, whereof mention was made before, 
namely, the glory of God. Which unless we mind, 
and set before our eyes in making our prayers, we may 
not look to be heard, or to receive any thing of the 
Lord. In the twentieth chapter of Matthew, the mother 
of the two sons of Zebedee came unto Jesus, worshipping 
him, and saying, Grant that my two sons may sit in thy 
kingdom, the one on thy right hand, and the other at thy left 
hand. In this petition she did not respect the glory of 
God, but plainly declared the ambition and vain-glory of 
her own mind ; for which cause she was also most worthily 
repelled and rebuked at the Lord's hand. In like manner we 
Acts v i. read in the Acts of one Simon Magus, a sorcerer, how that 
he, jxreeiving that through laying on of the Apostles 9 hands 
the Holy Ghost w as given, offered them money, saying, Giv§ 



concerning Prayer. 



281 



me also this power, on whomsoever I lay my hands, he may 
receive the Holy Ghost. In making this request, he sought 
not the honour and glory of God, but his own private 
gain and lucre, thinking to get great store of money by 
ihis feat; and therefore it was justly said unto him, Thy 
money perish with thee, because thou thinkest that the gift of 
God may be obtained with money. By these and such other 
examples we are taught, whensoever we make our prayers 
nnto God, chiefly to respect the honour and glory of his 
name. Whereof we have this general precept in the 
Aposile Paul ; Whether ye eat or drink, or whatsoever ye do, 1 ccr.x. 
look that ye do it to the glory of God. Which thing we ggS^ 
shall best of all do, if we follow the example of our Sa- LuXexsii - 
viour Christ, who praying that the bitter cup of death 
might pass from him, would not therein have his own 
will fulfilled, but referred the whole matter to the good 
will and pleasure of his Father. 

And hitherto concerning those things, that we may 
lawfully and boldly ask of God. 

Now it followed], that we declare what kind of per- 
sons we are bound in conscience to pray for. St. Paul, 
writing to Timothy, exhorteih him to make prayers and iTLn.ii. 
supplications for all men, exempting none, of what degree 
or state soever they be. In which place he maketh men- 
tion by name of kings and rulers which are in authority, 
putting us thereby to acknowledge how greatly it con- 
cerneth the profit of the commonwealth, to pray dili- 
gently for the higher powers. Neither is it without 
good cause, that fee doth so often in all his Epistles crave coioss. ir. 
the prayers of God's people for himself. For in so doing, 2rK*iii 
he declareth to the world how expedient and needful it 
is daily to call upon God for the ministers of his holy 
word and sacraments, that they may have the door of Ephes.vi. 
utterance opened unto them, that they may truly under- 
stand the Scriptures, that they may effectually preach the 
same unto the people, and bring forth the true fruits 
thereof, to the example of all other. 

After this sort did the congregation continually pray 
for Peter at Jerusalem, and for Paul among the Gentiles, Acts xg. 
to the great increase and furtherance of Christ's Gospel. 
And if we, following their good example herein, will 
study to do the like, doubtless it cannot be expressed how 
greatly we shall both help ourselves, and also please 
'God. 

To discourse and run through all degrees of persons it 
were too Ions*. Therefore ye shall brieiiv take this one 

37 



282 



The third Part of the Sermon 



conclusion for all; whomsoever we are bound by express 
commandment to love, for those also are we bound in 
conscience to pray. But Ave are bound by express com- 
mandment to love all men as ourselves : therefore we are 
also bound to pray for all men, even as well as if it were 
for ourselves, notwithstanding we know them to be our 
extreme and deadly enemies : for so doth our Saviour 
iau. . Christ plainly teach us in his Gospel, saying, Love your 
enemies* bless them that curse you. do good to them that hate 
you. pray for them that persecute you, that ye may he the chU- 
dren of your Father which in heaven. And as he taught 
his disciples, so did he practise himself in his life-time, 
Lukexxiii. praying for his enemies upon the cross, and desiring his 
Father to forgive them, because they knew not what 
Actsfii. they did. As did also that holy and blessed martyr Ste- 
phen, w hen he was cruelly stoned to death of the stub- 
born and stiff-necked Jews; to the example of all them 
that will truly and unfeignedly follow their Lord and 
Master Christ in this miserable and mortal life. 

Now, to entreat of that question, whether we ought to 
pray for them that are departed out of this world, or no? 
W herein, if we will cleave only unto the word of God, then 
must we needs grant, that we have no commandment so 
to do. For the Scripture doth acknowledge but two 
places af<er this life: the one proper to the elect and 
blessed of God, the other to the reprobate and damned 
Luke souls ; as may be well gathered by the parable of Lazarus 
KTanJr'. qtutsu and the rich man: which place St. Augustine expound- 
i..ca P .|8. ga ^k j fl w j se . ^bat ^hjch Abraham speaketh 

unto the rich man in Luke's Gospel, namely, that the 
just cannot go into those places where the wicked are 
tormented; what other thing doth it signify, but only 
this, that the just, by reason of God's judgment, which 
may not be rooked, can show no deed of mercy in help- 
ing them which after this life are cast into prison, until 
they pay the uttermost farthing ? These words, as they 
confound the opinion of helping the dead by prayer, so 
they do clean confute and take away the vain error of 
purgatory, which is grounded upon the saying of the 
Gospel, Thou shalt not depart thence, until thou hast paid 
the uttermost farthing. Now doth St. Augustine say, that 
those men which are cast into prison after this life, on 
that condition, may in no wise be holpen, though we 
would help them never so much. And why? Because 
the sentence of God is unchangeable, and -cannot be re- 
voked again. Therefore let us not deceive ourselves. 



concerning Trayer. 



28* 



thinking that either we may help other, or other may 
help us by their good and charitable prayers in time to 
come. For, as the Preacher saith, When the treefalleth, 
whether it he toward the south, or toward the north, in 
what place soever the tree falleth* there it Ueth : meaning 
thereby, that every mortal man dieth either in the state 
of salvation or damnation, according as the words of the 
Evangelist John do also plainly import, saying, He that Joimiii. 
helievelh on the Son of God hath eternal life : hut he that 
believeth not on the Son shall never see life, hut the wrath 
of God abideth upon him. Where is then the third place, 
which they call purgatory ? Or where shall our prayers 
help and profit the dead? St. Augustine doth onlv ac- Lib. v. u r 
knowledge two places after this life, heaven and hell. in 
As for the third place, he doth plainly deny that there is SomfiS. 
any such to he found in all Scripture. Chrysostom like- [J^yfe 
wise is of tliis mind, that, unless we wash away our sins metrianam, 
in this present world, we shall find no comfort afterward. 
And St. Cyprian saith, that, after death, repentance and 
sorrow of pain shall be without fruit ; weeping also shall 
he in vain, and prayer shall be to no purpose. Therefore 
he counselleth all men to make provision for themselves 
while they may, because, when they are once departed 
out of this life, there is no place for repentance, nor yet 
for satisfaction. 

Let these and such other places be sufficient to take 
away the gross error of purgatory out of our heads ; nei- 
ther let us dream any more, that the souls of the dead are 
any thing at all holpen by our prayers : but, as the Scrip- 
true teacheth us, let us think that the soul of man, passing 
out of the body, goeth straightway s either to heaven, or 
else to hell, whereof the one needeth no prayer, the other 
is w ithout redemption. The only purgatory, wherein we 
must trust to be saved, is the death and blood of Christ, 
which if we apprehend with a true and steadfast faith, it 
purgeth and cleanseth us from all our sins, even as well 
as if he were now hanging upon the cross. The Mood of uoimi. 
Christ, saith St. John, hath cleansed us from all sin. The 
blood of Christ, saith St. Paul, hathpurged our consciences Htb -^- 
from deadworlxS, to sei*vethe living God. Also in another 
place he saith, We be sanctified and made holy b\j the offer- Heb x - 
ing up of the body of Jesus Christ done once for all. Yea, he 
addeth more, saying, With tin one oblation of his blessed Ibideiu 
body and precious blood, he hath made perfect for ever and 
ever, all them that are sanctified. This then is that pur- 
gatory, wherein all Christian men put their whole trust 



284 



Tlie third Fart of the Sermon concerning Prayer. 



and confidence, nothing doubting, but if they truly fc- 
pent them of their sins, and die in perfect faitb, that then 
they shall forthwith pass from death to life. If this kind 
of purgation will not serve them, let them never hope to 
be released by other men's prayers, though they should 
continue therein unto the world's end. He that cannot 
be saved by faith in Christ's blood, how shall he look to 
be delivered by man's intercessions ? Hath God more re- 
spect to man on earth, than he hath to Christ in heaven ? 
If any man sin, saith St. John, we have an advocate with 
the Father, even Jesus Christ the righteous* and he is theyro- 
jiitiation for our sins. But we must take heed that we call 
upon this advocate while we have space given us in this 
life, lest, when we are once dead, there be no hope of sal- 
vation left unto us. For as every man sleepeth with his 
own cause, so every man shall rise again with his own 
cause. And look in what state he dieth, in the same 
state he shall be also judged, whether it be to salvation or 
damnation. Let us not therefore dream either of purga- 
tory, or of prayer for the souls of them that be dead : 
but let us earnestly and diligently pray for them which 
are expressly commanded in holy Scripture, namely, for 
kings and rulers, for ministers of God's holy word and 
sacraments, for the saints of this world, otherwise called 
the faithful ; to be short, for all men living, be they 
never so great enemies to God and his people, as Jews, 
Turks, Pagans, Infidels, Heretics, &c. Then shall we 
truly fulfil the commandment of God in that behalf, and 
plainly declare ourselves to be the true children of our 
heavenly Father, who suffereth the sun to shine upon the 
good and the bad, and the rain to fall upon the just and 
the unjust. For which, and all other benefits most 
abundantly bestowed upon mankind from the beginning* 
let us give him hearty thanks, as we are most bound, and 
praise his name for ever and ever. Amen. 



AN 

IK^'V" H omily 

OF THE 

Place and Time of Prayer. 

GOD, through his almighty power, wisdom, and 
goodness, created in the beginning heaven and 
earth, the sun, the moon, the stars, the fowls of the air, 
the beasts of the earth, the fishes in the sea, and all other 
creatures, for the dse and commodity of man, whom also 
he had created to his own image and likeness, and given 
him the use and government over them all, to the end he 
should use them in such sort as he had given him in 
charge and commandment, and also that lie should de- 
clare himself thankful and kind for all those benefits, so 
liberally and so graciously bestowed upon him, utterly 
without any deserving on his behalf. And although we 
ought at all times, and in all places, to have in remem- 
brance, and to be thankful to our gracious Lord, accord- 
ing as it is written, I will magnify the Lord at all times: rsaimcu 
and again, Wheresoever the Lord beareth rule. my soul, 
praise the Lord: yet it appeareth to be God's good will 
and pleasure, that we should at special times, and in spe- 
cial places, gather ourselves together, to the intent his 
name might be renowned, and his glory set forth in the 
congregation and assembly of his saints. As concerning the 
time which Almighty God hath appointed his people to 
assemble together solemnly, it doth appear by the fourth 
commandment of God: Remember, saith God, that thou 
keep holy the Sabbath-day. Upon the which day, as is 
plain in the Acts of the Apostles, the people accustom ably Aetsxm, 
resorted together, and heard diligently the Law and the 
Prophets read among them. And albeit this command- 
ment of God doth not bind Christian people so straitly 
to observe and keep the utter ceremonies of the Sabbath- 
day, as it was given unto the Jews, as touching the for- 
bearing of work and labour in time of great necessity* 



The first Part of the Sermon 

and as touching the precise keeping of the seventh day, 
after the manner of the Jews ; for we keep now the first 
day, which is our Sunday, and make that our Sabbath, 
that is, our day of rest, in the honour of our Saviour 
Christ; who as upon that day rose from death, conquering 
the same most triumphantly: yet notwithstanding, what- 
soever is found in the commandment appertaining to the 
law of nature, as a thing most godly, most just, and need- 
ful for the setting forth of God's glory, it ought to be 
fetained and kept of all good Christian people. And 
therefore, by this commandment, we ought to have a 
time, as one day in the week, wherein we ought to rest, 
yea, from our lawful and needful works. For like as it 
appeareth by this commandment, that no man in the six 
days ought to be slothful or idle, but diligently to labour 
in that state wherein God bath set him: even so, God 
hath given express charge to all men, that upon the Sab- 
bath-day, which is now our Sunday, they should cease 
from ail weekly and work-day labour, to the intent that 
like as God himself wrought six days, and rested the 
seventh, and blessed and sanctified it, and consecrated it 
to quietness and rest from labour; even so God's obedient 
people should use the Sunday holily, and rest from their 
common and daily business, and also give themselves 
wholly to heavenly exercises of God's true religion and 
service. So that God doth not only command the ob- 
servation of this holy day, but also by his own example 
doth stir and provoke us to the diligent keeping of the 
same. Good natural children will not only become obe- 
dient to the commandment of their parents, but also have 
a diligent eye to their doings, and gladly follow the 
same. So if we will be the children of our heavenly 
Father, we must be careful to keep the Christian Sabbath- 
day, which is the Sunday, not only for that it is God's 
express commandment, but also to declare ourselves to be 
loving children, in following the example of our gracious 
Lord and Father. 

Thus it may plainly appear, that God's will and com- 
mandment was to have a solemn time and standing day in 
the week, wherein the people should come together and 
have in remembrance his wonderful benefits, and to 
render him thanks for them, as appertaineth to loving, 
kind, and obedient people. This example and com- 
mandment of God, the godly Christian people began to 
follow immediately after the ascension of our Lord Christ, 
and began to choose them a standing day of the week to 



of the Place and Time of Prayer. 



2S7 



come together in: yet not the seventh day, which the 
Jews kept ; but the Lord's day, the day of the Lord's re- 
surrection, the day after the seventh day, which is the 
first day of the week. Of the which day mention is 
made by St. Paul on this wise : In the first day of the Sab- icor.wi, 
bath, let every man lay up what he thinketh good; meaning 
for the poor. By the first day of the Sabbath is meant 
our Sunday, whiek is the first day after the Jews' seventh 
day. And in the Apocalypse it is more plain, whereas 
St. John saith, I was in the Spirit upon the Lord's day. Apod, 
Sithence which time God's people hath always, in all 
ages, without any gainsaying, used to come together 
upon the Sunday, to celebrate and honour the Lord's 
blessed name, and carefully keep that day in holy rest 
and quietness, both man, woman, child, servant, and 
stranger. For the trangression and breach of which day, 
God hath declared himself much to be grieved, as it may 
appear by him, who, for gathering of sticks on the Sab« 
bath-day, was stoned to death. But alas, all these not- 
withstanding, it is lamentable to see the wicked boldness 
of those that will be counted God's people, who pass no* 
thing at all of keeping and hallowing the Sunday. And 
these people are of two sorts. The one sort, if they have 
any business to do, though there be no extreme need* 
they must not spare for the Sunday, they must ride and 
journey on the Sunday, they must drive and carry on the 
Sunday, they must row and ferry on the Sunday, they 
must buy and sell on the Sunday, they must keep markets 
and fairs on the Sunday : finally, they use all days alike, 
work-days and holy days all are one. The other sort is 
worse. For although they will not travel nor labour on 
the Sunday, as they do on the week day; yet they will 
not rest in holiness, as God commandeth; but they rest 
in ungodliness and filthiness, prancing in their pride, 
pranking and pricking, pointing and painting themselves, 
to be gorgeous and gay : they rest in excess and super- 
fluity, in gluttony and drunkenness, like rats and swine : 
they rest in brawling and railing, in quarrelling and 
fighting : they rest in wantonness, in toyish talking, in 
filthy fleshliness ; so that it doth too evidently appear that 
God is more dishonoured, and the Devil better served on 
the Sunday, than upon all the days in the week besides. 
And I assure you, the beasts, which are commanded to rest 
on the Sunday, honour God better than this kind of 
people : for they offend not God, they break not their 
holy-days. Wherefore, O ye people of God. lay your 



The Jirst Fart of the Sermon 



hands upon your hearts, repent and amend this grievous 
and dangerous wickedness, stand in awe of the command- 
ment of God. gladly follow the example of God himself, 
be not disobedient to the godly order of Christ's church, 
used and kept from the Apostles' time until this day. 
Fear the displeasure and just plagues of Almighty God, if 
ye be negligent and forbear not labouring and travelling 
on the Sabbath-day or Sunday, and do not resort together 
to celebrate and magnify God's blessed name, in quiet ho- 
liness and godly reverence. 

jSTow concerning the place where the people of God 
ought to resort together, and where especially they ought 
to celebrate and sanctify the Sabbath-day, that is the Sun- 
day, the clay of holy rest* That place is called God's Tem- 
ple, 01 the Church, because the company and congrega- 
tion of God's people (which is properly called the church) 
do there assemble themselves on the days appointed for 
such assemblies and meetings. And forasmuch as Al- 
mighty God hath appointed a special time to be honoured 
in, it is very meet, godly, and also necessary, that there 
should be a place appointed, where these people should 
meet and resort, to serve their gracious God and merciful 
Father. Truth it is, the holy Patriarchs for a great number 
of years had neither temple nor church to resort unto. 
The cause was, they were not staid in anyplace, but 
were in a continual peregrination and wandering, that 
they could not conveniently build any church. But so 
soon as God had delivered his people from their enemies, 
and set them in some liberty in the wilderness, he set 
them up a costly and a curious tabernacle, which was as 
it were the parish church, a place to resort unto of the 
whole multitude, a place to have his sacrifices made in, 
and other observances and rites to be used in. Further- 
more, after that God, according to the truth of his pro- 
mise, had placed and quietly settled his people in the 
Land of Canaan, now called J ewry, he commanded a great 
and magnificent temple to be built by King Solomon, as 
seldom the like hath been seen ; a temple so decked and 
adorned, so gorgeously garnished, as was meet and expe- 
dient for people of that time* w hich would be allured and 
stirred with nothing so much, as with such outward 
goodly gay things. This was now the temple of God, 
endued also with many gifts and sundry promises. This 
was the public church, and the mother-church of all 
Jewry. Here was God honoured and served. Hither w as 
the whole real u* of all the Israelites bound to corneal 



of the Place and Time of Prayer. 



289 



three solemn feasts in the year, to serve their Lord God 
here. But let us proceed further. In the time of Christ 
and his Apostles, there were jet -&e-iem pies nor churches 
for Christian men. For why? They were always for the 
most part in persecution, vexation, and trouble, so that 
there could be no liberty nor license obtained for that 
purpose. Yet God delighted much that they should 
often resort together in a place, and therefore after his 
ascension they remained together in an upper chamber; 
sometimes they entered into the temple, sometimes into 
the synagogues, sometimes they were in prison, some- 
times in their houses, sometimes in the fields, &©. And 
this continued so long till the faith of Christ Jesus began 
to multiply in a great part of the world. Mow when 
divers realms were established in God's true religion, and 
God had given them peace and quietness, then began 
kings, noblemen, and the people also, stirred up with a 
godly zeal and ferventnesa, to build up temples and 
churches, whither the people might resort, the better to 
do their duty towards God, and to keep holy their Sab- 
bath-day, the day of rest. And to these temples have 
the Christians customable used to resort from time-to 
time, as unto meet places, where they might with com- 
mon consent, praise and magnify God's name, yielding 
him thanks for the benefits that he daily poureth upon 
them, both mercifully and abundantly, where they might 
also hear his holy word read, expounded, and preached 
sincerely, and receive his holy sacraments ministered 
unto them duly and purely. True it is, that the chief 
and special temples of God, wherein he hath greatest 
pleasure, and most delighteth to dwell, are the bodies and 
minds of true Christians, and the chosen people of God, 
according to the doctrine of holy Scriptures, declared by 
St. Paul. . Know ye not, saitb he, that ye be the temple of icor.ui. 
God, and that the spirit of God doth dwell in you? The 
temple of God is holy, which ye are. And again in the 
same Epistle, Know ye that your body is the temple of the i c<>r. vi. 
Holy Ghost dwelling in you, whom you have given you of 
God, and that ye be not your own? Yet this notwithstand- 
ing,. God doth allow the material temple made with lime 
and stone (so oft. as his people come together into it, to 
praise his holy name) to be his house, and the place 
where he hath promised to be present, and where be will 
hear the prayers of them that call upon him. The which 
thing both Christ and his Apostles, with all the rest of 
the holy Fathers, do sufficiently declare by this : that al- 

38 



290 



The first Vart of the Sermon 



beit they certainly knew that their prayers were heard in 
>vhat place soever they made them, though it were in 
caves, in woods, and in deserts ; yet, so oft as they could 
conveniently, they resorted to the material temple, there 
with the rest of the congregation to join in prayer and 
true worship. 

Wherefore, dearly beloved, you that profess yourselves 
to be Christians, and glory in that name, disdain not to 
follow the example of} our master Christ, whose scholars 
you say you be ; show you to be like them whose school- 
mates you take upon you to be, that is, the Apostles and 
Disciples of Christ. Lift up pure hands, with clean 
hearts, in all places and at all times. But do the same in 
the temples and churches upon the Sabbath days also. 
Our godty predecessors, and the ancient fathers of the 
primitive church, spared not their goods to build churches ; 
no, they spared not their lives in time of persecution, and 
to hazard their blood, that they might assemble them- 
selves together in churches. And shall we spare a little 
labour to come to churches ? Shall neither their example, 
nor our duty, nor the commodities, that thereby should 
come unto us, move us ? If we will declare ourselves to 
have the fear of God, if we will show ourselves true 
Christians, if we will be the followers of Christ our 
master, and of those godly fathers that have lived before 
us, and now have received the reward of true and faithful 
Christians, we must both willingly, earnestly, and reve- 
rently come unto the material churches and temples to 
pray, as unto tit places appointed for that use, and that 
upon the Sabbath-day, as at most convenient time for 
God's people to cease from bodily and worldly business, 
to give themselves to holy rest and godly contemplation, 
pertaining to the service of Almighty God : whereby we 
may reconcile ourselves to God, be partakers of his holy 
sacraments, and be devout hearers of his holy word, so 
to be established in faith to Godward, in hope against all 
adversity, and in charity toward our neighbours. And 
thus running our course as good Christian people, we 
may at the last attain the reward of everlasting glory, 
through the merits of our Saviour Jesus Christ ; to whom 
with the Father and the Holy Ghost, be all honour and 
glory. Amen* 



of the Place and Time of Prayer. 



231 



The second Part of the Homily of the Place and Time of 
Prayer. 

IT hnth been declared unto you, good Christian people, 
in the former sermon read unto you, at what time, 
and into what place ye shall come together to praise God. 
]£o\v i intend to set before your eyes, first, how zealous 
and desirous ye ought to be to come to your church. Se- 
condly, how sore God is grieved with them that do despise, 
or little regard to come to the church upon the holy rest- 
ful day. It may well appear by the Scriptures, that many 
of the godly Israelites, being now in captivity for their 
sins among the Babylonians, full often wished and de- 
sired to be again at Jerusalem. And at their return, 
through God's goodness, (though many of the people 
were negligent) yet the fathers were marvellous devout 
to build up the temple, that God's people might repair 
thither, to honour him. And King David, when he was 
a banished man out of his country, out of Jerusalem, the 
boh city, from the Sanctuary, from the holy place, and 
from the tabernacle of God ; what desire, what ferventness 
was in him toward that holy place! What wishings and 
prayers made he to God to be a . dweller in the house of 
the Lord ! One thing, saith he. have I asked of the Lord, 
and this will I still crave, that I may resoi't and have my 
dwelling in the house of the Lord, so long as I live. Again, 
how I joyed when £ heard these words; We shall go into Psaimcxsu, 
the Lord*s house. And in other places of the Psalms he 
declareth for what intent and purpose he hath such a fer- 
vent desire to enter into the temple and church of the 
Lord : I will fall dozen, saith he, and worship in the holy Psai m 
temple of the Lord. Again, / have appeared in thy holy 
place, that I might behold thy might and power, that I might 
behold thy glory and magnificence. Finally, he saith, J 
will show forth thy name to my brethren, I will praise thee 
in the midst of the congregation. Why then had David 
such an earnest desire to the house of God ? First, because 
there he would worship and honour God. Secondly, 
there he would have a contemplation and a sight of the 
power and glory of God. Thirdly, there he would praise 
the name of God, with all the congregation and company 
of the people. These considerations of this blessed pro~ 
phet of God ought to stir up and kindle in us the like 
earnest desire to resort to the church, especially upon the 
holy restful days, there to do our duties, and to serve 



293 



The second Tart of the Sermon 



God, there to call to remembrance bow God, even of his 
mere mercy* and for the glory of his name sake, worketh 
mightily to conserve us in health, wealth, and godliness, 
and mightily preserveth us from the assaults and rage of 
our tierce and cruel enemies, and there joyfully in the 
number of his faithful people to praise and magnify the 
Lord's holy name. 

Set before your eyes also that ancient father Simeon, 
of whom the Scripture speaketh thus, to his great com- 
mendation, and an encouragement for us to do the like: 
Lukeii. There was a man at Jerusalem? named Simeon* a just man, 
fearing God : he came by the Spirit of God into the temple, 
and was told by the same Spirit, that he should not (He before 
lie saw the Anointed of the Lord. In the temple his pro- 
mise was fulfilled; in the temple he saw Christ, and took 
him in his arms ; in the temple he brake out into the 
mighty praise of God his Lord. Anna a prophetess, an old 
widow, departed not out of the temple, giving herself to prayer 
and fasting day and night: and she coming about the same 
time, was likewise inspired, and confessed, and spake of the 
Lord to all them that looked for the redemption of Israel. 
This blessed man, and this blessed woman were not dis- 
appointed of wonderful fruit, commodity, and comfort, 
which God sent them, by their diligent resorting to 
God's holy temple. Now ye shall hear how grievously 
God hath been offended with his people, for that they 
passed so little upon his holy temple, and foully either 
despised or abused the same. Which thing may plainly 
appear by the notable plagues and punishments which 
God hath laid upon his people; especially in (his, that he 
stirred up their adversaries horribly to beat down, and ut- 
terly to destroy his holy temple with a perpetual desola- 
tion. Alas, how many churches, countries, and king- 
doms of Christian people have of late years been plucked 
down, and over-run, and left waste, with grievous and 
intolerable tyranny and cruelty of the enemy of our 
Lord Christ, the great Turk, who hath so universally 
scourged the Christians, that never the like was heard or 
read of! Above thirty years past, the great Turk had 
over-run, conquered, and brought into his dominion and 
subjection, twenty Christian kingdoms, turning away the 
people from the faith of Christ, poisoning them with the 
devilish religion of wicked Mahomet, and either destroy- 
ing their churches utterly, or filthily abusing them with 
their wicked and detestable errors. And now this great 
Turk, this bitter and sharp scourge of God's vengeance, 



of the Place and Time of Prayer. 



29S 



is even at Land in this part of Christendom, in Europe, at 
the borders of Italy, at the borders of Germany, greedily 
gaping to devour us, to over-run our country, to destroy 
our churches also, unless we repent our sinful life, and 
resort more diligently to the church to honour God, to 
learn his blessed will, and to fulfil the same. The Jews 
in their time provoked justly the vengeance of God, for 
that partly they abused his holy temple with the detesta- 
ble idolatry of the heathen, and superstitious vanities of 
their own inventions, contrary to God's command snent; 
partly they resorted unto it as hypocrites, spotted, im- 
brued, and foully defiled with all kind of wickedness 
and sinful life ; partly many of them passed little upon the 
holy temple, and eared not whether they came thither or 
no. And have not the Christians of late days, and even 
in our days also, in like manner provoked the displeasure 
and indignation of Almighty God ? partly because they 
have profaned and defiled their churches with heathenish 
and Jewish abuses, with images and idols, with numbers 
of altars, too too superstitiously and intolerably abused, 
with gross abusing and filthy corrupting of the Lord's 
holy Supper, the blessed Sacrament of his Body and 
Blood, with an infinite number of toys and trifles of 
their own devices, to make a goodly outward show, and 
to deface the plain, simple, and sincere religion of Christ 
Jesus ; partly, they resort to the church like hypocrites, 
full of all iniquity and sinful life, having a vain and dan- 
gerous fancy and persuasion, that if they come to the 
church, besprinkle them with holy water, hear a mass, 
and be blessed with the chalice, though they understand 
not one word of the whole service, nor feel one motion of 
repentance in their hearts, all is well, all is sure. Fie upoa 
such mocking and blaspheming of God's holy ordinance. 
Churches were made for another purpose, that is, to resort 
thither, and to serve God truly, there to learn his blessed 
will, there to call upon his mighty name, there to use the 
holy sacraments, thereto travail how to be in charity with 
thy neighbour, there to have thy poor and needy neighbour 
in remembrance, from thence to depart better and more 
godly than thou earnest thither. Finally, God's ven- 
geance hath been, and is daily provoked, because much 
wicked people pass nothing to resort to the church, either 
for that they are so sore blinded, that they understand 
nothing of God and godliness, and care not with devilish 
example to offend their neighbours, or else for that they 
see the church altogether scoured of such gay gazing 



The second Pavt of the Sermon 



sights, as their gross fantasy was greatly delighted with, 
because they see the false religion abandoned, and the 
true restored, which seemeth an unsavoury thing to their 
unsavoury taste; as may appear by this, that a woman 
said to her neighbour, " Alas, Gossip, what shall we do 
at church, since all the saints are taken away, since all 
the goodly sights we were wont to have are gone, since 
we cannot hear the like piping, singing, chanting, and 
playing upon the organs, that we could before." But, 
dearly beloved, we ought greatly to rejoice, and give 
God thanks, that our churches are delivered out of ali 
those things which displeased God so sore, and filthily 
defiled his holy house and his place of prayer, for the 
which he hath justly destroyed many nations, according 
to tine saying of St. Paul, If any man defile the temple of 
God, God tcill him destroy. And this ought we greatly to 
praise God for, that such superstitious and idolatrous man- 
ners as were utterly naught, and defaced God's glory, 
are utterly abolished, as they most justly deserved : and 
yet those things that either God was honoured with, or 
his people edified, are decently retained, and in our 
churches comelj practised. But now, forasmuch as ye 
perceive it is God*s determinate pleasure, ye should resort 
unto your churches upon the day of holy rest ; seeing ye 
hear what displeasure God conceiveth, what plagues he 
poureth upon his disobedient people ; seeing ye understand 
what blessings of God are given, what heavenly commo- 
dities come to such people as desirously and zealously use 
to resort unto their churches ; seeing also ye are now 
friendly bidden, and jointly called, beware that ye slack 
not your duty, take heed that you suffer nothing to let you 
hereafter to come to the church at such times as you are 
ordinarily appointed and commanded. Our Saviour Christ 
telleth in a parable, that a great supper was prepared, 
guests were bidden, many excused themselves, and would 
not come : J tell you, saith Christ, none of them that were 
called shall taste of my supper. This great supper is the 
true religion of Almighty God, wherewith he will be 
worshipped in the due receiving of his sacraments, and 
sincere preaching and hearing of his holy word, and prac- 
tising the same by godly conversation. This feast is now 
prepared in God's banquetting-house, the church ; you 
are thereunto called and jointly bidden: if you refuse to 
come, and make your excuses, the same will be answered 
to you that was unto them. Kow come therefore, dearly 
beloved, without delay, and cheerfully enter into God's 



of the Place and Time of Prayer. 



29S 



feasting-house, and become partakers of the benefits pro- 
vided and prepared for you. But see that ye come thither 
with your holy-day garment, not like hypocrites, not of 
a custom and for manner's sake, not with loathsomeness, 
as though ye had rather not come than come, if ye were 
at your liberty. For God hateth and punisheth such coun- 
terfeit hypocrites, as appeareth by Christ's former parable. 
My friend, saith God, how earnest thou in without a wed- 
ding-garment? And therefore commanded his servants to 
hind him hand and foot, and to cast himinto utter darkness, 
where shall be weeping and wailing, mid gnashing, of teeth* 
To the intent that ye may avoid the like danger at God's 
hand, come to the church on the holy day, and come in 
your holy-day garment; that is to say, come with a cheer- 
ful and a godly mind, come to seek God's glory, and to 
be thankful unto him, come to be at one with thy neigh- 
bour, and to enter in friendship and charity with him. 
Consider that all thy doings stink before the face of God, 
if thou be not in charity with thy neighbour. Come 
with an heart sifted and cleansed from worldly and carnal 
affections and desires, shake off all vain thoughts which 
may hinder thee from God's true service. The bird, when 
she will fly, shaketh her wings: shake and prepare thy- 
self, to fly higher than all the birds in the air, that, after 
thy duty duly done in this earrhly temple and church, 
thou mayest fly up, and be received into the glorious 
temple of God in heaven, through Christ Jesus our Lord, 
to whom with the Father and the Holy Ghost, be all 
glory and honour. Jlmeru 



AN 



HOMIL Y, 

"WKEIIEIX IS DECLARED, 

That Common Prayer and Sacraments ought to be minis- 
tered in a tongue that is understood of the hearers. 

A MOXG the manifold exercises of God's people, 
near Christians, there is none more necessary for 
all estates, and at all times, than is public Prayer, and 
the due use of Sacraments. For in the tirst we beg at 
God's hands all such things, as otherwise we cannot ob- 
tain: and in the other he emferaeeth us, and offereth 
himself to be embraced of us. Knowing therefore that 
these two exercises are so necessary for us, let us not 
think it unmeet to consider, tirst what Prayer is. and what 
a Sacrament is : and then, how many sorts of Prayers there 
be, and how many Sacraments : so shall we the better 
understand how to use them aright. To know what 
- ns S**2 *key" he, St. Augustine teacheth us in his hook, entitled, 
spmtuetAai ^ ^ Spirit and the Soul: he saith thus of prayer : 
w Prayer is f saith he) the devotion of the mind, that is to 
say, the returning to God. through a godly and humble 
affection, which affection is a certain willing and s weet 
inclining of the mind itself towards God. ?? And in the 
August, lib. second Book against the Adversary of the Law and the 
'▼crSriSiigt Prophets, he ealleth Sacraments holy signs. And writing 
Mst^B^S* to Bonifaeius of the baptism of infants, he saith, 44 If 
fuciun. Sacraments had not a certain similitude of those things 
whereof they be Sacraments, they should be no Saera- 
ments at all. And of this similitude they do for the most 
part receive the names of the self-same things they sig- 
nify. 99 By these words of St. Augustine it appeareth, 
that he alloweth the common description of a Sacrament, 
which is, that it is a visible sign of an invisible grace : that 
is to say, that settcth out to the eyes and other outward 



Of Common Prayer and Sacrainenis. 29^ 

Reuses the inward working of God's free mercy, and 
doth, as it were, seal in our hearts the promises of God* 
And so was Circumcision a Sacrament, which preached 
unto the outward senses the inward cutting away of the 
foreskin of the heart, and sealed and made sure in the 
hearts of the circumcised the promise of God touching 
the promised seed that they looked for. Now let us see 
how many sorts of Prayer, and how many Sacraments 
there be. In the Scriptures we read of three sorts of 
Prayer, whereof two are private, and the third is com- 
mom The first is that which St. Paul speaketh of in his 
Epistle to Timothy, saying, I will that men pray in every i Tim.'ii, 
place, lifting up pure hands, without wrath or striving. 
And it is the devout lifting up of the mind to God, 
without the uttering of the heart's grief or desire by open 
voice. Of this Prayer we have example in the first 
Book of Samuel, in Anna the mother of Samuel, when in 1 sam. i. 
the heaviness of her heart she prayed in the temple, desir- 
ing to be made fruitful. She prayed in her heart, saith the 
text, but there ivas no voice heard* After this sort must all 
Christians pray, not once in a week, or once in a day 
only; but, as St. Paul writeth to the Thessalonians, iThesviii. 
without ceasing. And as St. James writeth, The continual j ame sT. 
prayer of a just man is of much force. The second sort of 
Prayer is spoken of in the Gospel of Matthew, where it 
is said, When thou pray est, enter into thy secret closet ; and 9 Matt.vj& 
when thou hast shut the door to thee< pray unto thy Father 
in secret; and thy Father, which seeth in secret shall reward 
thee. Of this sort of Prayer there be sundry examples in 
the Scriptures ; but it shall suffice to rehearse one, which 
is written in the Acts of the Apostles. 

Cornelius, a devout man, a captain of the Kalian army, Aet^x, 
saith to Peter, that being in his house in Prayer at the 
ninth hour, there appeared to him one in a white gar- 
lnent, &e. This man prayed unto God in secret, and 
was rewarded openly. These be the two private sorts 
of Prayer: the one mental, that is to say, the devout 
lifting up of the mind to God ; and the other vocal, that 
is to say, the secret uttering of the griefs and desires of 
the heart with words, but yet in a secret closet, or some 
solitary place. The third sort of Prayer is public or 
common. Of this Prayer speaketh our Saviour Christ, 
when he saith, If two of you shall agree upon earthupon Matcxviii 
any thing, whatsoever ye shall ask. my Fathei* which is in 
heaven shall do it for you: for wheresoever two or three be 
gathered together in my name, there am I in the midst of them, 

39 



29S 



Of Common Prayer and Sacraments. 



P»alm. 1. 

James v. 



Jonah iil, 



Joel n. 



Esther iv. 



Judith viii. 



Aet9 xvi. 



Isai.'xxix. 
Nfatt. xv. 



Although God hath promised 10 hear us when we pray pri- 
vately, so it be done faithfully and devoutly ; (for he saith, 
Call upon me in the day of thy trouble, and I will hear thee. 
And Ellas* being but a mortal man, saith St. James, prayed 9 
ami heaven ivas shut three years and six months; and 
again he prayed, and the heaven gave rain: J yet by the 
histories of the Bible it appeareth, that public and com- 
mon Prayer is most available before God, and therefore is 
much to be lamented that it is no better esteemed among 
us, who profess to be but one body in Christ. When 
the city of Nineveh was threatened to be destroyed 
Within forty days, the prince and the people joi ed 
themselves together in public Prayer and fasting, and 
were preserved. In the Prophet Joel, God commanded 
a fasting to be proclaimed, and the people to be gathered 
together, young and old, man and woman, and are taught 
to say with one voice, Spare us, Lord, spare thy people, 
and let not thine inheritance be brought to confusion. When 
the Jews should have been destroyed all in one day through 
the malice of Uaman, at the commandment of Esther 
they fasted and prayed, and were preserved. When Ho- 
lofernes besieged Bethulia, by the advice of Judith 
they fasted and prayed, and were delivered. When 
Peter was in prison, the congregation joined themselves 
together in prayer, and Peter was wonderfully deli- 
vered. By these histories it appeareth, that common 
or public Prayer is of great force to obtain mercy and 
deliverance at our heavenly Father's hand. 

Therefore, brethren, I beseech you, even for the ten- 
der mercies of God, let us no longer be negligent in this 
behalf: but as the people willing to receive at God's 
hand such good things as in the common Prayer of the 
church are craved, let us join ourselves together in the 
place of common Prayer, and with one voice and one 
heart beg at our heavenly Father all those things 
which he knoweth to be necessary for us. I forbid you 
not private Prayer, but 1 exhort you to esteem com- 
mon Prayer, as it is worthy. And before all things, 
be sure that, in ail these three sorts of Prayer, your minds 
be devoutly lifted up to God, else are your Prayers to no 
purpose; and this saying shall be verified in you; This 
people honoureth me with their lips, but their heart is far 
from me. Thus much for the three sorts of Prayer, 
whereof we read in the Scriptures. Now with like, or 
rather more brevity, you shall hear how many Sacra- 
ments there be, that were instituted by our Saviour 



Of Common Prayer and Sacraments, 



299 



Christ, and are to be continued, and received of every 
Christian in due time and order, and for such purpose as 
our Saviour Christ willed them to be received. And as 
for the number of them, if they should be considered 
according to the exact signification of a Sacrament, 
namely, for the visible signs, expressly commanded in 
the New Testament, whereunto is annexed the promise 
of free forgiveness of our sins, and of our holiness and 
. joining in Christ, there be but two; namely, Baptism, 
and the Supper of the Lord. For although Absolution 
* hath the promise of forgiveness of sin; yet by the ex- 
press word of the New Testament it hath not this pro- 
mise annexed and tied to the visible sign, which is im- 
position of hands. For this visible sign (I mean laying 
on of hands) is not expressly commanded in the New 
■Testament to be used in Absolution, as the visible signs 
in Baptism and the Lord's Supper are: and therefore 
Absolution is no such Sacrament as Baptism and the 
Communion are. And though the ordering of ministers 
hath this visible sign and promise : yet it lacks the pro- 
mise of remission of sin, as all other Sacraments besides 
the two above named do. Therefore neither it, nor any 
other Sacrament else, be such Sacraments as Baptism and 
the Communion are. But in a general acception, the name 
of a Sacrament may be attributed to any thing, whereby 
an holy thing is signified. In which understanding of 
the word, the ancient writers have given this name, 
not onh to the other five, commonly of late years taken 
and used for supplying the number of the seven Sacra- 
ments ; but also to divers and sundry other ceremonies, 
as to oil, washing of feet, and such like; not meaning 
thereby to repute them as Sacraments, in the same signi- 
fication that the two forenamed Sacraments are. And Dionysus, 
therefore St. Augustine, weighing the true signification SfSwi 
and the exact meaning of the word, writing to Januarius, §V^ blut * Pe 
and also in the third Book of Christian Doctrine, affirmetb, 
that the Sacraments of the Christians, as they are most 
excellent in signification, so are they most few in number; 
and in both places maketh mention expressly of two, the 
Sacrament of Baptism, and the Supper of the Lord. And 
although there are retained by the order of the Church 
of England, besides these tw o, certain ot her rites and cere- 
monies about the institutions of ministers in the church, 
Patrimony, Confirmation of the Children, by examining 
them of their knowledge in the Articles of the Faith, and 
joining thereto the prayers of the church for them, and 



300 



Of Common Fraycr and Sacraments, 



likewise for the Visitation of the Sick; yet no man ought 
to take these for Sacraments, in such signification and 
meaning as the Sacraments of Baptism and the Lord's 
Supper are : hut either for godly states of life, necessary 
in Christ's Church, and therefore worthy to be set forth 
by public action and solemnity, by the ministry of the 
church, or else judged to be such ordinances as may 
make for the instruction, comfort, and edification of 
Christ's Church. 

Now, understanding sufficiently what Prayer is, and 
what a Sacrament is also ; and how many sorts of Prayers 
there be, and how many Sacraments of our Saviour 
Christ's institution; let us see whether the Scriptures 
and examples of the primitive church will allow any 
vocal Prayer, that is, when the mouth uttereth the peti- 
tions with voice, or any manner of Sacrament, or other 
public or common rite or action, pertaining to the profit 
and edifying of the unlearned, to be ministered in a tongue 
unknown, or not understood of the minister or people : 
yea, and whether any person may privately use any vocal 
Prayer in a language that he himself understandeth not, 
To this question we must answer, No. And first of com- 
mon Prayer and administration of Sacraments. Al- 
though reason, if it might rule, would soon persuade us 
to have our common Prayer and administration of the 
Sacraments in a known tongue, both for that to pray 
commonly, is for a multitude to ask one and the self- 
same thing with one voice, and one consent of mind; and 
to administer a Sacrament is, by the outward word and 
element to preach to the receiver the inward and invisible 
grace of God ; and also for that both these exercises were 
first instituted, and are still continued, to the end that the 
congregation of Christ might from time to time be put 
in remembrance of their unity in Christ, and that, as 
members all of one body, they ought, both in prayers 
and otherwise, to seek and desire one another's commo- 
dity, and not their own without others : yet shall we not 
need to flee to reasons and proofs in this matter, since we 
have both the plain and manifest words of the Scripture, 
and also the consent of the most learned and ancient 
writers, to commend the prayers of the congregation in 
.nr . a known tongue. First, Paul to the Corinthians saith, 
Let all things be done to edifying. Which cannot be, 
unless common Prayers and administration of Sacraments 
be in a tongue known to the people. For where the 
prayers spoken by the minister, and the words in the 



Of Common Prayer and Sacraments. 



$0i 



administration of the Sacraments, he not understood of 
them that he present, they cannot thereby be edified. 
For, as, when the trumpet that is blown in the field giveth 
an uncertain sound, no man is thereby stirred up to pre- 
pare himself to the fight; and as, when an instrument of 
music mahcth no distinct sound, no man can tell what is 
piped : even so, when Prayers or administration of Sacra- 
ments shall he in a tongue unknown to the hearers, which 
of them shall be thereby stirred up to lift up his mind 
to God, and to beg with the minister at God's hand, 
those things which in the words of his Prayers the mi- 
nister asketh ? Or who shall in the ministration of the 
Sacraments understand what invisible grace is to be 
craved of the hearer, to be wrought in the inward man ? 
Truly no man at all. For, saith St. Paul, He that speakelh 
in a tongue unknown, shall he to the hearer an alien, 
which in a Christian congregation is a great absurdity. 

For we are not strangers one to another, hut we are the f.;>:> 
citixens of the saints, and of ike household of God, yea, and anu^"-?' 
members of one body. And therefore whilst our minister 
is in rehearsing the prayer that is made in the name of us 
all, we must give diligent ear to the words spoken by 
hint, and in heart beg at God's hand those things that he 
beggcth in words. And to signify that we do so, we say 
JLmen at the end of the prayer that he maketh in the 
name of us all. And this tiling can we not do for edifi- 
cation, unless we understand what is spoken. There- 
fore it is required of necessity, that the common Prayer be 
had in a tongue that the hearers do understand. If ever it 
had been tolerable to use strange tongues in the congre- 
gations, the same might have been in the time of Paul 
and the other Apostles, when they were miraculously 
endued with gifts of tongues. For it might then have per- 
suaded some to embrace the Gospel, when they had heard 
men that were Hebrews born, and unlearned, speak the 
Greek, the Latin, and other languages. But Paul thought 
it not tolerable then : and shall we use it now, when no 
man cometh by that knowledge of tongues, otherwise 
than by diligent and earnest study ? God forbid. For we 
should by that means bring all our church exercises to 
frivolous superstition, and make them altogether unfruit- 
ful. Luke writeth, that when Peter and John were Amir, 
discharged by the princes and high-priests of Jerusalem, 
they came to their fellows, and told them all that the 
princes of the priests and elders had spoken to them. Which 
when they heard, they lifted up their voice together to God 



Of Common Prayer and Sacraments, 



•with one assent, and said, Lord, thou art he that hast made 
heaven and earth, the sea, and allthings that are in them, &e. 
Thus could they not have done, if they had prayed in a 
strange tongue, that they had not understood. And no doubt 
of it, they did not all speak with several voices, but 
some one of them spake in the name of them all ; and 
the rest, giving diligent ear to his words, consented 
thereunto, and th refore it is said, that they lifted up their 
voice together. St. Luke saith not, their voices, as many ; 
but their voice, as one. That one voice therefore was in 
such language as they all understood, otherwise they 
could not have lifted it up with the consent of their 
hearts : for no man can give consent of the thing that 
he knoweth not. As touching the times before the 
coming of Christ, there was never man yet that would 
affirm, that either the people of God, or other, had their 
Prayers or administrations of the Sacraments, or Sacrifices, 
in a tongue that they themselves understood not. As for 
the time since Christ, till that usurped power of Rome began 
to spread itself, and toinforce all the nations of Europe to 
have the Romish language in admiration, it appeareth, by 
the consent of the most ancient and learned writers, that 
there was no strange or unknown tongue used in the con- 
gregation of Christians, 

Justinus Martyr, who lived about one hundred and 
sixty years after Christ, saith thus of the administration of 
the Lord's Supper in his time : " Upon the Sunday as- 
semblies are made, both of them that dwell in cities, and 
of them that dwell in the country also. Amongst whom, 
as much as may be, the writings of the Apostles and Pro- 
phets are read. Afterwards, when the reader doth cease, 
the chief minister maketh an exhortation, exhorting them 
to follow honest things. After this, we rise all together, 
and offer prayer ; which being ended, as we have said, 
bread and wine, and water, are brought forth : then the 
head minister oftereth prayers and thanksgiving with all 
his power, and the people answer, Amen." These words, 
with their circumstances, being duly considered, do de- 
clare plainly, that not only the Scriptures were read in a 
known tongue, but also that Prayer was made in the 
same, in the congregations of Justin's time. Basilius 
Magnus and Johannes Chrysostomus did in their time 
prescribe public orders of public administration, which 
they call Liturgies ; and in them they appointed the peo- 
ple to answer to the prayers of the minister sometime, 
Amen, sometime, Lord have mercy upon us, sometime, And 



Of Common Prayer and Sacraments. SOS 

with thy spirit, and, We have our hearts lifted up unto the 
LoicU &c. Which answers the people could not have 
made in due time, if the prayers had not been in a tongue 
that they understood. The same Basil, writing to the zpist.i*in, 
clergy of Neocsesarea, saith thus of his usage in common 
Prayer, appointing one to begin the song, the rest follow : 
and so with divers songs and prayers passing over the 
night, at the dawning of the day all together (even as it 
were with one mouth and one heart) they sing unto the 
Lord a song of confession, every man framing unto him- 
self meet words of repentance. In another place he saith, 
" If the sea be fair, how is not the assembly of the con- 
gregation much more fair, in which a joined sound of 
men, women, and children, (as it were of the waves 
beating on the shore) is sent forth in our prayers unto our 
God?" Mark his words : " A joined sound (saith he) of Basil, 
men, women, and children:" which cannot be, unless om ' xv ' 
they all understand the tongue wherein the prayer is said. 
And Chrysostom upon the w ords of Paul saith, So soon as 
the people hear these words, World without end, they all icor.xiv. 
do forthwith answer, Amen. This could they not do, un- 
less they understood the word spoken by the priest. Dio- pionys. cy. 
nysius saith, that hymns were said of the whole multitude de 
of people in the administration of the Communion. Cyprian mca * 
saith, the priest doth prepare the minds of the brethren 
with a preface before the prayer, saying, Lift up your 
hearts; that whilst the people doth answer, We hare our 
hearts lifted up to the Lord, they may be admonished that 
they ought to think on none other thing than the Lord. 
St. Ambrose, writing upon the words of St. Paul, saith, cor.xm 
This is it that he saith, because he, which speaketh in an 
unknown tongue, speaketh to God, for he knoweth all 
things : but men know not, and therefore there is no pro- 
fit of this thing. And again upon t hese words : 4£ If thou 
bless, or give thanks with the spirit, how shall he that oc- 
cupieth the room of the unlearned say, Amen, at thy giv- 
ing of thanks, seeing he understaideth not what thou 
sayest ?" This is, saith Ambrose, if thou speak the praise 
of God in a tongue unknown to the hearers. For the 
unlearned hearing that which he understandeth not, 
knoweth not the end of the prayer, and answereth not, 
Amen: which word is as much to say, as truth, that the 
blessing or thanksgiving may be confirmed. For the con- 
firmation of the prayer is fulfilled by them that do an- 
swer, Amen, that all things spoken might be confirmed iu 
the minds of the hearers, through the testimony of the 



Of Common Prayer and Sacraments, 



truth. Ami after many weighty words to the same eft<T» 
he saith, The conclusion is this, that nothing should be done 
in the church in vain : and that this thing ought chiefly 
(o he laboured for, that the unlearned also might take 
profit, lest any part of the body should be dark through 
ignorance. And lest any man should think all this to be 
meant of preaching, and not of prayer, he taketh occasion 
of these words of St. Paul, If there be not an interpreter, 
Jet him keen silence in the church, to say as foiloweth : Let 
liim pray secretly, or speak to God, who heareth all things 
thai be dumb; for in the church must he speak that may 
profit all persons. St. Hierom, writing upon these words 

lebp.xir. -of St. Paul, How shall he that supplieth the place of the 
unlearned, &c. saith,. It is the layman whom Paul un- 
derstandeih here to be in the place of the ignorant man, 
which hath no ecclesiastical office : How shall he answer 
Jhnen to the prayer that he understandcth not^ And a 
little after, upon the words of St. Paul, For if I should 
pray in a tongue, &c. he saith thus : This is Paul's mean- 
ing • If any man speak in strange and unknown tongues, 
his mind is made unfruitful, not to himself, but to the 
hearer: for whatsoever is spoken, he knoweth it not. St* 

^s.imxviii. Augustine, wriling upon the eighteenth Psalm, saith, 
What, this should be, we ought to understand, that we 
may sing with reason of man, and not with chattering of 
birds. For owls, popinjays, ravens, pies, and other such like 
birds, are taught by men to prate they know not what : 
but to sing with understanding is given by God's holy 
will to the nature of man. Again, the same Augustine 

DeMagist. saith, There needeth no speech when we pray, saving per- 
haps, as the priests do, for to declare their meaning, not 
that God, but that men may hear them. And so being 
put in remembrance, by consenting with the priest, they 
may hang upon God. Thus are we taught, both by the 
Scripture and ancient doctors, that, in the administration 
of common Prayer and Sacraments, no tongue unknown 
to the hearers ought to be used. So that for the satisfy- 
ing of a Christian man's conscience we need to spend no 
more time in this matter. But yet to stop the mouths of the 
adversaries, which stay themselves much upon general de- 
crees, it shall be good to add to these testimonies of Scrip- 
tures and doctors, one Constitution, made by Justinian the 
emperor, who lived five hundred twenty and seven years 
after Christ, and was emperor of Rome. The Constitu- 
V(V ,, C( n tion is this : " We command that all bishops and priests 

stit. L . <io celebrate the holy oblation, and the prayers used in 



Of Common Prayer and Sacraments* 

holy baptism ; not speaking low, but with a clear or loud 
voice, which may be heard of the people, that thereby 
the mind of the hearers may be stirred up with great de- 
votion, in uttering the prayers of the Lord God ; for so 
the holy Apostle teacheth, in his first Epistle to the Co- 
rinthians, saying, Truly, if thou only bless or give thanks in 
spirit, how doth he, that occupieth the place of the unlearned, 
say Amen at that thy giving thanks unto God^ for he un~ 
derstandeth not what thou sayest. Thou verily givest thanks 
zcell, but the other is not edified. And again, in the Epistle 
to the Romans, he saith, With the heart a man believeth 
unto righteousness, and with the mouth confession is made, 
unto salvation. Therefore for these causes it is conve- 
nient, that, among other prayers, those things also, which 
are spoken in the holy oblation, be uttered and spoken of 
the most religious bishops and priests, unto our Lord Jesus 
Christ our God, with the Father and the Holy Ghost, with 
a loud voice. And let the most religious priests know this* 
that if they neglect any of these things, they shall give 
an account for them in the dreadful judgment of the great 
God, and our Saviour Jesus Christ. Neither will we, 
when we know it, rest and leave it unrevenged." 

This emperor, as Sabelicus writeth, favoured the Bi- 
shop of Rome ; and yet we see how plain a decree he mak- 
eth, for praying and administering of Sacraments in a 
known tongue, that the devotion of the hearers might be 
stirred up by knowledge, contrary to the judgment of 
them that would have ignorance to make devotion. He 
maketk it also a matter of damnation to do these things 
in a tongue that the hearers understand not. Let us 
therefore conclude with God, and all good men's assent* 
that no common Prayer, or Sacraments, ought to be mi- 
nistered in a tongue that is not understood of the hearers. 

Now a word or two of private Prayer in an unknown 
tongue. We took in hand where we began to speak of 
this matter, not only to prove that no common Prayer, or 
administration of Sacraments, ought to be in a tongue 
unknown to the hearers, but also, that no person ought to 
pray privately in that tongue that he himself understand- 
eth not. Which thing shall not be hard to prove, if we 
forget not what Prayer is. For if Prayer be that devo- 
tion of the mind, which enforceth the heart to lift up 
itself to God, how should it be said, that that person pray- 
eth, that understandeth not the words that his tongue 
speaketh in Prayer? Yea, how can il b* said that he 
speakcth ? For to speak is, h\ voice to titter the thought 

4© 



Of Common Prayer and Sacraments. 



of the mind. And the voice that a man utterefh m 
speaking is nothing else but the messenger of the mind? 
to bring abroad the knowledge of that which otherwise 
lieth secret in the heart, and cannot be known, according 

i CorJ*. to that which St. Paul writeth ; What man, saitli he, 
knoweth the things that appertain to man, saving only the 
spirit of man, which is in man? He, therefore, that doth 
not understand the voices that his tongue doth utter, can- 
not properly be said to speak, but rather to counterfeit, as 
parrots, and such e*her birds, use to counterfeit men's 
voices, "No man, therefore, that feareth to provoke the 
w rath of God against himself, will be so bold to speak of 
God unadvisedly, without regard of reverend understand- 
ing, in his presence, but he will prepare his heart before he 
presume to speak unto God. And therefore m our com- 
mon Prayer the minister doth oftentimes say, Let us pray, 
meaning thereby to admonish the people, that they should 
prepare their ears to hear what he should crave at God's 
hand, and their hearts to consent to the same, and their 
tongues to say Amen at the end thereof. On this sort 
did the Prophet David prepare his heart, when he said, 

p*im Jfy heart is ready, my God, my heart is ready, I will sing 
and declare a psalm. The Jews also, when in the time of 
Judith they did with all their heart pray God to visit his 
people of Israel, had so prepared their hearts before they 
began to pray. After this sort had Manasses prepared his 

2Chr<m.iii. heart before he prayed, and said, Jlndnow, Lord, do I 
how the knees of my heart, asking of theepart of thy merciful 
Mndness. When the heart is thus prepared, the voice ut- 
tered from the heart is harmonious in the ears of God : 
otberw ise he regardeth it not to accept it. But forasmuch 
as the person, that so babbleth his words without sense in 
the presence of God, showeth himself not to regard the 
majesty of him that he speaketh to; he taketh him as 
a contemner of his Almighty Majesty, and giveth him his 
reward among hypocrites, which make an outward show 
of holiness, but their hearts are full of abominable 
thoughts, even in the time of their prayers. For it is 
the heart that the Lord looketh upon, as it is written 

iSom-xTi. in the history of Kings. If we therefore will that our 
prayers be not abominable before God, let us so prepare 
our hearts before we pray, and so understand the things 
that we ask when we pray, that both our hearts and 
voices may together sound in the ears of God's Majesty $ 
and then we shall not fail to receive at his hand the 
thing* that we ask ; as good men which have been before- 



Of Common Vrayer and Sacraments. 



307 



tss did, and so have from time to time received that which, 
for their souls' health, they did at any time desire. St. 
Augustine seemeth to hear in this matter ; for he saith 
thus of them, which being brought up m grammar and 
rhetoric, are converted to Christ, and so must be instructed 
in the Christian religion : " Let them know also (saijth he) Decateehiz- 
that it is not the voice, but the afTection of the mind, that andisriKiiblw - 
cometh to the ears of God." And so shall it come to pass? 
that if haply they shall mark that some bishops or minis- 
ters in the church do call upon God, either with barba- 
rous words, or with words disordered, or that they un- 
derstand not, or do disorderly divide the words that they 
pronounce, they shall net laugh them to scorn. Hitherto 
lie seemeth to bear with praying in an unknown tongue. 
But in the next sentence he openeth his mind thus : Not 
for that these things ought not to be amended, that the 
people may say Amen to that which they do plainly un- 
derstand. But yet these godly things must be borne withal 
of these catechists, or instructors of the faith, that they 
may learn, that as in the common place, where matters 
are pleaded, the goodness of an oration consisteth in 
sound, so in the church it consisteth in devotion. So that 
he alloweth not the praying in a tongue not understood of 
frim that prayeth: but he instructeth the skilful orator 
to bear with the rude tongue of the devout simple minis- 
ter. To conclude : If the lack of understanding the words 
that are spoken in the congregation do make them un- 
fruitful to the hearers, how should not the same make 
the words read unfruitful to the reader ? The merciful 
goodness of God grant us his grace to call upon him as 
we ought to do, to his glory and our endless felicity; 
which we shall do, if we humble ourselves in his sight, 
and in all our prayers, both common and private, have our 
ininds fully fixed upon him. For the prayer of them that Ecetus.xxxv. 
humble themselves shall pierce through the clouds, and till 
it draw nigh unto God, it will not be answered ; and till 
the Most High do regard it, it will not depart. And the 
Lord will not be slack, but he will deliver the just, and 
execute judgment. To him therefore be all honour and 
glory, for ever and ever, tlmem 



AN 

INFORMATION 

Jfor them which take offence at certain Places of the holy 
Scripture. 



THE FIRST PART, 



THE great utility and profit that Christian men and 
women may take, if they will, by hearing and 
reading the holy Scriptures, (dearly beloved) no heart ean 
sufficiently conceive, much less is my tongue able with 
words to express. Wherefore Satan, our enemy, seeing 
the Scriptures to be the very mean and right way to 
bring the people to the true knowledge of God, and that 
Christian religion is greatly furthered by diligent hearing 
and reading of them, he also perceiving what an hin- 
drance and let they be to him and his kingdom, doth 
what he can to drive the reading of them out of God's 
church. And for that end he hath always stirred up, in 
one place or other, cruel tyrants, sharp persecutors, and 
extreme enemies unto God and his infallible truth, to 
pull with violence the holy Bibles out of the people's 
hands, and have most spitefully destroyed and consumed 
the same to ashes in the fire ; pretending, most untruly, 
that the much hearing and reading of God's word is an 
occasion of heresy and carnal liberty, and the overthrow 
of all good order in all well-ordered commonweals. If 
to know God aright be an occasion of evil, then we must 
needs grant, that the hearing and reading of the holy 
Scriptures is the cause of heresy, carnal liberty, and the 



The jivst Fart of the Information, &e. 



309 



subversion of all good orders. But the knowledge of 
God and of ourselves is so far from being an occasion of 
evil, that it is the readiest, yea, the only means to bridle 
carnal liberty, and to kill all our fleshly affections. And 
the ordinary way to attain this knowledge is, with dili- 
gence to hear and read the holy Scriptures. For the ivhole 
Scriptures, saith St. Paul, were given hij the inspiration of 2Tim»iU: 
God. And shall we Christian men think to learn the 
knowledge of God and of ourselves in any earthly man's 
work or writing, sooner or better than in the holy Scrip- 
tures, written by the inspiration of the Holy Ghost ? The 
Scriptures tvere not brought unto us by the ivill of man : 
but holy men of God, as witnesseth St. Peter, spake as they 2 Peter?. 
tvere moved by the holy Spirit of God, The Holy Ghost is 
the schoolmaster of truth, which leadeth his scholars, as 
our Saviour saith of him, into all truth. And whoso is ^xri 
not led and taught by this schoolmaster, cannot but fall 
into deep error, how godly soever his pretence is, what 
knowledge and learning soever he hath of all other 
works and writings, or how fair soever a show or face of 
truth he hath in the estimation and judgment of the 
world. If some man will say, I would have a true pat- 
tern and a perfect description of an upright life, approved 
in the sight of God ; can we find, think ye, any better, 
or any such again, as Christ Jesus is, and his doctrine ? 
whose virtuous conversation and godly life the Scriptura 
so lively painteth and setteth forth before our eyes, that 
we, beholding that pattern, might shape and frame our 
lives, as nigh as may be, agreeable to the perfection of 
the same. Follow you me 9 saith St. Paul, as I follow lCor . xL 
Christ. And St. John in his Epistle saith, Whoso abideth x j h n iu 
in Christ must walk even so as he hath walked before him. 
And where shall we learn the order of Christ's life, but 
in the Scripture I Another would have a medicine to all 
diseases and maladies of the mind. Can this be found 
or gotten otherwhere than out of God's own book, his 
sacred Scriptures? Christ taught so much, when he said 
to the obstinate Jews, Search the Scriptures, for in them j0 h n v. 
ye think to have eternal life. If the Scriptures eontain in 
them everlasting life, it must needs follow, that they 
have also present remedy against all that is an hindrance 
and let unto eternal life. If we desire the knowledge of 
heavenly wisdom, why had we rather learn the same of 
man than of God himself, who, as St. James saith, is James i. 
the giver of wisdom °l Yea, why will we not learn it at 
Christ's own mouth, who, promising to be present with 



The jirst Tarl of the Information 

his church till the world's end, doth perform his promise, 
in that he is not only with us by his grace and tender 
pity; but also in this, that he speaketh presently unto us 
in the holy Scriptures, to the great and endless comfort 
of all them that have any feeling of God at all in them ? 
Yea, he speaketh now in the Scriptures more profitably 
to us, than he did by word of mouth to the carna! 
Jews, when he lived with them here upon earth. For 
they (I mean the Jews) could neither hear nor see those 
things which we may now both hear and see, if we will 
bring with us those ears and eyes that Christ is heard and 
seen with ; that is, diligence to hear and read his holy 
Scriptures, and true faith to believe his most comfortable 
promises. If one could show but the print of Christ's 
foot, a great number, I think, would fall down and wor- 
ship it : but to the holy Scriptures, where we may see 
daily, if we will, I will not say the print of his feet only, 
but the whole shape and lively image of him, alas ! we 
give little reverence, or none at all. 

If any could let us see Christ's coat, a sort of us would 
make hard shift except we might come nigh to gaze upon 
it, yea, and kiss it too. And yet all the clothes that ever 
he did wear can nothing so truly nor so lively express him 
unto us, as do the Scriptures. Christ's images, made in 
wood, stone, or metal, some men, for the love they bear 
to Christ, do garnish and beautify the same with pearl, 
gold, and precious stones. And should we not, good 
br ethren, much rather embrace and reverence God's holy 
bocks, the sacred Bible, which do represent Christ unto 
us more truly than can any image? The image can but 
express the form or shape of his body, if it can do so 
mneh : but the Scriptures do in such sort set forth Christ, 
that we may see both God and man ; we may see him, I 
say, speaking unto us, healing our infirmities, dying for 
our sins, rising from death for our justification. And, to 
be short, we may in the Scriptures so perfectly see whole 
Christ with the eye of faith, as we, lacking faith, could 
not with these bodily eyes see him, though he stood now 
present here before us. Let every man, woman, and 
child, therefore, with all their hearts thirst and desire 
God's holy Scriptures, love them, embrace thern, have 
their delight and pleasure in hearing and reading them, 
so as at length we may be transformed and changed into 
them. For the holy Scriptures are God's treasure-house a 
wherein are found all things needful for 'us to see, to 
bear, to learn, and to believe, neeessary for the attaining 



of certain Places of the Scripture* 



eternal life. Thus much is spoken, only to give you 
a taste of some of the commodities, which ye may take 
by hearing and reading the holy Scriptures. For, as 1 
§aid in the beginning, no tongue is able to declare and 
utter all. And although it is more clear than the noon 
day, that to be ignorant of the Scriptures is the cause 
of error, as Christ saith to the Sadducees, Ye err, not mm.^ 
knowing the Scriptures; and that error doth hold back 
and pluck men away from the knowledge of God ; and, 
as St. Jerome saith, Not to know the Scriptures is to 
be ignorant of Christ : yet this notwithstanding, some 
there be that think it not meet for all sorts of men to 
read the Scriptures, because they are, as they think, in 
sundry places stumbling-blocks to the unlearned. First, 
for that the phrase of the Scripture is sometimes so simple, 
gross, and plain, that it ofFendeth the fine and delicate 
wits of some courtiers. Furthermore, for that the Scrip- 
ture also reporteth, even of them that have their com- 
mendation to be the children of God, that they did 
divers acts, whereof some are contrary to the law of 
nature, some repugnant to the law written, and other 
9ome seem to fight manifestly against public honesty. All 
which things, say they, are unto the simple an occasion 
•f great offence, and cause many to think evil of the 
Scriptures, and to discredit their authority. Some are 
offended at the hearing and reading of the diversity of 
the rites and ceremonies of the sacrifices and oblations of 
the Law. And some worldly-witted men think it great 
decay to the quiet and prudent governing of their com- 
monweals, to give ear to the simple and plain rules and 
precepts of our Saviour Christ in his Gospel, as being 
offended that a man should be ready to turn his right ear 
to bim that struck him on the left; and to him which 
would take away his coat, to offer him also his cloak £ 
with such other sayings of perfection in Christ's meanings 
For carnal reason, being always an enemy to God, and 
not perceiving tlje things of God's Spirit, doth abhor 
such precepts, which yet, rightly understood, infringeth 
no judicial polities, nor Christian men's governments* 
And some there be, which hearing the Scriptures to bid 
us to live without carefulness, without study or fore- 
casting, do deride the simplicities of them. Therefore* 
to remove and put away occasions of offence, so much as 
may be, I will answer orderly to these objections. Firsts 
I shall rehearse some of those places that men are of- 
fended at ; for the simplicity and £te$sness of speech, and 



6iZ 



The first Part of the Information 



•will show the meaning of them. In the Book of Deute- 
ronomy it is written, thai Almighty God made a law. if a 
man died without issue* his brother, or next kinsman, should 
marry his widow, and the child thai was first horn between 
them should be called his child that was dead, that the dead 
man's name might not be put our in Israel : and if the bro- 
ther, or next kinsman, would not marry the widow, then she, 
before the magistrates of the city, should pull off his shoe, 
and spit in his face, saying, So be it done to that man that 
will not build his brother's house. Here, dearly beloved, 
the pulling off his shoe, and spitting in his face, were 
ceremonies to signify unto all the people of that city, 
that the woman was not now in fault that God's law in 
that point was broken ; but the whole shame and blame 
thereof did now redound to that man, which openly 
before the magistrate refused to marry her. And it was 
not a reproach to him alone, but to all his posterity also: 
for they were called ever after, The house of him whose 

naimUxv. s ] loe is pulled off. Another place out of the Psalms : J 
will break, saith David, the horns of the ungodly, and the 
horns of the righteous shall be exalted. By an horn, in the 
Scripture, is understood power, might, strength, and 
sometime rule and government. The Prophet then say- 
ing, I will break the horns of the ungodly, meaneth, that 
all the power, strength, and might of God's enemies 
shall not only be weakened and made feeble, but shall 
at length also be clean broken and destroyed, though for 
a time, for the better trial of his people, God suffereth 
the enemies to prevail and have the upper hand. In 

Psalm esxxii. the hundred and thirty-second Psalm, it is said, I will 
make David- s horn to flourish. Here David's horn signi- 
fieth his kingdom. Almighty God, therefore, by this 
manner of speaking, promiseth to give Da* id victory 
over all his enemies, and to slablish him in his king- 

rjaimix. dom, spite of all his enemies. And in the sixtieth Psalm 
it is written, Moab is ny wash-pot, and oxer Edom tvill 
I cast out my shoe 9 &c. In that pla^e the Prophet show- 
eth how graciously God hath dealt w ith his people, the 
children of Israel, giving them great victories upon their 
enemies oft every side. For the Moabites and Idu- 
means being two great nations, proud people, stout and 
mighty, God brought them under, and made them ser- 
vants to the Israelites; servants, I say, to stoop down, to 
pull off their shoes, and wash their feet. Then Moab is 
my wash-pot, and over Edom will T cast out my shoe, is, 
as if he had said, The Meabites and the Idumeans, for all 



of certain Places of the Scripture, 



813 



their stoutness against ns in tbe wilderness, are now macfe 
our subjects, our servants, yea, underlings to pull off our 
shoes, and wash our feet. Now I pray you, what un- 
comely manner of speech is this, so used in common 
phrase among the Hebrews ? It is a shame that Christian 
men should be so light-headed, to toy as ruffians do with 
such manner of speeches, uttered in good grave significa- 
tion by the Holy Ghost. More reasonable it were for 
vain men to learn to reverence the form of God's words, 
than to sport at them to their damnation. Some again 
are offended to hear that the godly fathers had many 
wives and concubines, although, after the phrase of the 
Scripture, a concubine is an honest name ; for every 
concubine is a lawful wife, but every wife is not a con- 
cubine. And that ye may the better understand this to 
be true, ye shall note that it was permitted to the fathers 
of the Old Testament to have at one time more wives 
than one, for what purpose ye shall afterward hear. Of 
which wives some were free-women born, some were 
bond-women and servants. She that was free born had 
a prerogative above those that were servants and bond- 
women. The free-born woman was by marriage made 
the ruler of the house under her husband, aud is called 
the mother of the household, the mistress or the dame of 
the house, after our manner of speaking, and had by her 
marriage an interest, a right, and an ownership of his 
goods, unto whom she was married. Other servants and 
bond- women were given by the owners of them, as the 
manner was then, I will not say always, but for the 
most part, unto their daughters at the day of their mar- 
riage, to be handmaidens unto them. After such a sort 
did Pharaoh, king of Egypt, give unto Sarah, Abraham's Gen. *x;v 
wife, Hagar, the Egyptian, to be her maid 3 so did Laban 
give unto his daughter Leah, at the day of her marriage, 
Zilpah, to be her handmaid. And to his other daughter, 
Rachel, he gave another bondmaid, named Bilhah. And 
the wives, that were the owners of their handmaidens, 
gave them in marriage to their husbands, upon divers 
occasions. Sarah gave her maid, Hagar, in marriage to Gen.xvi.] 
Abraham ; Leah gave, in like manner, her maid, Zilpah, 
to her husband, Jacob. So did Rachel, his other wife, 
give him Bilhah, her maid, saying unto him, Go in unto Gen. ^ r .. 
her. and she shall hear upon my knees: which is, as if she 
had said, Take her to wife, and the children that she 
shall bear will I take upon my lap, and make of them 
as if they w ere mine own. These handmaidens or bond- 

il 



fax first Pari of the Information 



women, although by marriage they were made wives? 
yet they had not this prerogative, to rule in the house, 
but were still underlings, and in such subjection to their 
masters, and were never called mothers of the household, 
mistresses, or dames of the house, but are called some- 
times wives, sometimes concubines. The plurality of 
wives was by a special prerogative suffered to the fathers 
of the Old Testament, not for satisfying their carnal and 
fleshly lusts, but to have many children, because every 
one of them hoped, and begged ofttimes of God in their 
prayers, that that blessed seed, which God promised should 
eome into the world to break the serpent's head, might 
come and be born of his stock and kindred. 

Now of those which take occasion of carnality and 
evil life, by hearing and reading in God's book, what 
God had suffered, even in those men whose commenda- 
tion is praised in the Scripture: as that Noah, whom St. 
2 Pet. a, Peter ealleth the eighth preacher of righteousness, was 
Gen. is. SO drunk with wine, that in his sleep he uncovered his 
own privities. The just man, Lot, was in like manner 
Gen. xia, drunken, and in his drunkenness lay with his own daugh- 
ters, contrary to the law of nature. Abraham, whose 
faith was so great, that for the same he deserved to be 
Gen. xvii, called of God's own mouth, a father of many nations, 
Bom.ir. the father of all believers, besides with Sarah his wife* 
had also carnal company with II agar, Sarah's handmaid. 
Gen.Kix, The patriarch Jacob had to his wives two sisters at one 
time. The prophet David, and king Solomon, his son, 
had many wives and concubines, &e. Which things 
we see plainly to be forbidden us by the law of God, 
and are now repugnant to all public honesty. These 
and such like in God's book, good people, are not 
written that we should or may do the like, following 
their examples, or that we ought to think that God did 
allow every of these things in those men: but we ought 
rather to believe and to judge that Noah in his drunken- 
ness offended God highly. Lot, lying with his daughters* 
committed horrible incest. We ought then to learn by 
them this profitable lesson, that if so godly men as they 
were, which otherwise felt inwardly God's holy Spirit 
inflaming their hearts with the fear and love of God* 
could not by their own strength keep themselves from 
committing horrible sin, but did so grievously fall, that 
without God's great mercy they had perished everlast- 
ingly; how much more ought we then, miserable 
wretches, which have no feeling of God within ns at 



of certain Places of the Scripture? 



all, continually to fear, not only that we may fall as they 
<lid, but also be overcome and drowned in sin, which 
they were not ; and so, by considering their fall, take 
the better occasion to acknowledge our own infirmity 
and weakness, and therefore most earnestly to call unto 
Almighty God with hearty prayer incessantly, for his grace 
to strengthen us. and to defend us from all evil. And 
though through infirmity we chance at any time to fall ? 
yet we may, by hearty repentance, and true faith, speedily 
rise again, and not sleep and continue in sin, as the wicked 
doth. 

Thus, good people, should we understand such matters 
expressed in the divine Scriptures, that this holy table of 
God's Word be not turned to us to be a snare, a trap, 
and a stumbling-stone, to take hurt by the abuse of our 
understanding : but let us esteem them in a reverent 
humility, that we may find our necessary food therein, 
to strengthen us, to comfort us, to instruct us, as God 
of his great mercy hath appointed them, in all necessary 
works, so that we may be perfect before him in the whole 
course of our life ; which he grant, who hath redeemed 
us, our Lord and Saviour Jesus Christ, to whom with the 
Father and the Holy Ghost, be all honour and glory for 
evermore. Jlmen, 



The second Part of the Information for them which take 
offence at certain Places of the holy Scripture, 

YE have beard, good people, in the Homily last read 
unto you, the great commodity of holy Scriptures $ 
ye have heard how ignorant men, void of godly under- 
standing, seek quarrels to discredit them : some of their 
reasons have ye heard answered. Now we will proceed, 
and speak of such politic wise men, which be offended, 
for that Christ's precepts should seem to destroy all order 
in governance, as they do allege for example, such as 
these be; If any man strike thee on the right cheek 9 turn Matt?. 
the other unto him also. If any man will contend to take 
thy coat from thee 9 let him have cloak and all. Let not 
thy left hand know what thy right hand doth. If thine Matt. X viu- 
eye, thine hand, or thy foot offend thee, pull out thine eye, 
cut of thine hand, or thy foot* and cast it from thee. If 
thine enemy, saith St. Paul, he an hungred, give him meat; Rom. jfr- 
if he be thirsty, give him drink : so doing, thou shalt heap 



Tlie second Part of the Information 



hot burning coals upon his head. These sentences, good 
people, unto a natural man seem mere absurdities, con- 

i Co\> 5. trary to all reason. For a natural man 9 as St. Paul saith, 
under standeth not the things that belong to God, neither can 
he so long as old Jidam dwelleth in him. Christ therefore 
lncaneth, that he would have his faithful servants so far 
from vengeance, and resisting wrong, that he would ra- 
ther have him ready to suffer another wrong, than by re- 
sisting to break charity, and to be out of patience. He 
would have our good deeds so far from all carnal respects, 
that he would not have our nighest friends know of our 
well doing, to win vain-glory. And though our friends 
and kinsfolks be as dear as our right eyes and our right 
hands ; yet if they would pluck us from God, we ought to 
renounce them, and forsake them. 

Thus if ye will be profitable hearers and readers of 
the holy Scriptures, ye must first deny yourselves, and 
keep under your carnal senses, taken by the outward 
words, and search the inward meaning: reason must give 
place to God ? s holy Spirit ; you must submit your worldly 
wisdom and judgment unto his divine wisdom and judg- 
ment. Consider that the Scripture, in what strange form 
soever it be pronounced, is the word of the living God. 
Let that always come to your remembrance, which is so 
oft repeated of the prophet Esaias, The month of the Lord? 
saith he, hath spoken it ; and almighty and everlasting God, 
who with his only word created heaven and earth, hath 
decreed it; the Lor A of Hosts, whose ways are in the seas, 
whose paths are in the deep waters, that Lord and God, by 
whose word all things in heaven and in earth are created, 
governed, and preserved, hath so provided it. The God of 
Gods, and Lord of all Lords, yea, God that is God alone, 
incomprehensible, almighty, and everlasting, he hath spoken 
it, it is his word. It cannot therefore he but truth, 
which proceeded! from the God of all truth: it cannot 
be but wisely and prudently commanded, what Almighty 
God hath devised, how vainly soever, through want of 
grace, we miserable wretches do imagine and judge of 
his most holy word. The prophet David, describing an 

fsahni. happy man, saith, Blessed is the man that doth not walk 
after the counsel of the ungodly, nor stand in the way of 
sinners, nor sit in the seat of the scornful. There are 
three sorts of people, whose company the prophet would 
have him to flee and avoid, which shall be an happy man, 
and partaker of God's blessing. First, he- may not walk 
after the counsel of the ungodly. Secondly, he may not stand 



of certain Flaces of the Scripture. 



in the way of shiners. Thirdly, he must not sit in the scat 
of the scornful. By these three sorts of people, ungodly 
men, sinners, and seorners, all impiety is signified, and 
fully expressed. By the ungodly he understandeili those 
which have no regard of Almighty God, being void of 
all faith, whose hearts and minds are so set upon the 
world, that they study only how to accomplish their 
worldly practices, their carnal imaginations, their filthy 
lust and desire, without any fear of God. The second 
sort he calleth sinners : not such as do fall through igno- 
rance, or of frailness ; for then who should be found free? 
"What man ever lived upon earth, Christ only excepted, 
but he hath sinned? The just man falleth seven times, and Prav.xxiv. 
riseth again. Though the godly do fall, yet they walk 
not on purposely in sin, they stand not still to continue 
and tarry in sin, they sit not down like careless men, 
without all fear of God's just punishment for sin; but 
defying sin, through God's great grace and infinite mercy, 
they rise again, and fight against sin. The Prophet then 
calleth them sinners, whose hearts are clean turned from 
God, and whose whole conversation of life is nothing but 
sin ; they delight so much in the same, that they choose 
continually to abide and dwell in sin. The third sort he 
calleth seorners, that is, a sort of men, whose hearts are 
so stuffed with malice, that they are not contented to 
dwell in sin, and to lead their lives in all kind of wicked- 
ness ; but also they do contemn and scorn in other all 
godliness, true religion, all honesty and virtue. Of the 
two first sorts of men, I will not say but they may take 
repentance, and he converted unto God. Of the third 
sort, I think I may, without danger of God's judgment, 
pronounce, that never any yet converted unto God by 
repentance, but continued still in their abominable 
wickedness, heaping up to themselves damnation, against 
the day of God's inevitable judgment. Examples of such 
seorners, we read in the second book of Chronicles : 2ciuon. xxx, 
"When the good king Hezekiah, in the beginning of his 
reign, had destroyed idolatry, purged the temple, and 
reformed religion in his realm, he sent messengers into 
every city, to gather the people unto Jerusalem, to solem- 
nize the feast of Easter, in such sort as God had appointed. 
The posts went from city to city, through the land of 
Ephraim and Manasses, even unto Zabulon. And what 
did the people, think ye? Did they laud and praise the 
name of the Lord, which had given them so good a king, 
so zealous a prince to abolish idolatry, and to restore 



51$ 



The second Part of the Information 



again God's true religion ? No, no. The Scripture saith, 
The people laughed them to scorn, and mocked the king's 
messengers. And in the last chapter of the same book it is 
■written, that .Almighty God, having compassion upon his 
people, sent his messengers, the prophets, unto them, to 
call them from their abominable idolatry and wicked kind 
of living. But they mocked his messengers, they despised his 
words, and misused his prophets, until the wrath of the Lord 
arose against his people, and till there 7vas no remedy: for 
he gave them up into the hands of their enemies, even unto 
JYabuchodonosor, king of Babylon, who spoiled them of their 
goods, burnt their city, and led them, their wives, and their 
children, captives unto Babylon. The wicked people that 
were in the days of Noah made but a mock at the word of 
God, when Noah told them that God would take vengeance 
upon them for their sins. The flood therefore came sud- 
denly upon them, and drowned them, with the whole world. 
Lot preached to the Sodomites, that, except they re- 
pented, both they and their city should be destroyed. 
They thought his sayings impossible to be true, they 
scorned and mocked his admonition, and reputed him as 
an old doting fool. But when God by his holy angels 
had taken Lot, his wife, and two daughters, from among 
them, he rained down fire and brimstone from heaven, 
and burnt up those scorners and mockers of his holy 
word. And what estimation had Christ's doctrine among 
the Scribes and Pharisees ? What reward had he among 
them ? The Gospel reporteth thus : The Pharisees, which 
were covetous, did scorn him in his doctrine. O then 
ye see that worldh rich men scorn the doctrine of their 
salvation. The worldly wise men scorn the doctrine of 
Christ, as foolishness to their understanding. These 
toorners have ever been, and ever shall be to the world's 
end. For St. Peter prophesied, that such scorners should be 
in the world before the latter day. Take heed therefore, 
my brethren, take heed, be ye not scorners of God's most 
holy word; provoke him not to pour out his wrath now 
upon you, as he did then upon those gybers and mockers. 
Be not wilful murderers of your own souls. Turn unto 
God while there is yet time of mercy; ye shall else re- 
pent it in the world to come, when it shall be too late, 
for there shall be judgment without mercy. This might 
suffice to admonish us, and cause us henceforth to reve- 
rence God's holy Scriptures; but all men have not faith. 
This therefore shall not satisfy and content all men's 
minds : but as some are carnal, so they will still continue, 



cf terlain Places of the ScripMre. 



and ahuse the Scriptures carnally, to their greater damna- 
tion. The unlearned and unstable, saith St. Peter, pervert 2 Pet. 
the holy Scriptures to their own destruction, Jesus Christ 9 
as St. Paul saith, is to the Jews an offence, to the Gentiles 1Cor,i ° 
foolishness ; hut to God's children, as well of the Jews as 
of the Gentiles, he is the power and wisdom of God. The Luk»a 
holy man Simeon saith, that he is set forth for the fall and 
rising again of many in Israel As Christ Jesus is a fall 
to the reprobate, which yet perish through their own de«* 
fault; so is his word, yea, the whole book of God, a cause 
of damnation unto them, through their incredulity. And 
as he is a rising up to none other than those which 
are God'^ children by adoption ; so is his word, yea, the 
whole Seripture, the power of God to salvation to them 
only that do believe it. Christ himself, the Prophets 
before him, the Apostles after him, all the true ministers 
of God's holy word, yea, every word in God's book, is 
unto the reprobate the savour of death unto death. 

Christ Jesus, the Prophets, the Apostles, and all the 
true ministers of his word, yea, every jot and tittle in the 
holy Scripture, have been, is, and shall be for evermore, 
the savour of life unto eternal life, unto all those whose 
hearts God hath purified by true faith. Let us earnestly 
take heed that we make no jesting-stock of the books 
of holy Scriptures. The more obscure and dark the 
sayings be to our understanding, the further let us think 
ourselves to be from God, and his holy Spirit, who 
was the author of them. Let us with more reverence 
endeavour ourselves to search out the wisdom hidden in 
the outward bark of the Scripture. If we cannot under- 
stand the sense and the reason of the saying, yet let us 
not be scorners, jesters, and deriders, for that is the utter- 
most token and show of a reprobate, of a plain enemy to 
God and his wisdom. They be not idle fables to jest at, 
which God doth seriously pronounce ; and for serious mat- 
ters let us esteem them. And though in sundry places of 
the Scriptures be set out divers rites and ceremonies, 
oblations and sacrifices; let us not think strange of them, 
but refer them to the times and people for whom they 
served, although yet to learned men they be not unpro- 
fitable to be considered, but to be expounded as figures 
and shadows of things and persons, afterward openly re- 
vealed in the New Testament. Though the rehearsal of 
the genealogies and pedigrees of the fathers be not to 
much edification of the plain ignorant people; yet. is 



S20 



The second Part of the Information 



there nothing so impertinently uttered in nil the whole book 
of the Bible, but may serve to spiritual purpose in some 
respect, to all such as will bestow their labours to search out 
the meanings. These may not be condemned, because 
they serve not to -our understanding, nor make to our 
edification. But let us turn our l&bftfti* to understand, 
and to carry away such sentences and stories, as be more 
fit for our capacity and instruction. 

And whereas we read in divers Psalms how David did 
Wish to the adversaries of God sometimes shame, rebuke, 
and confusion; sometime the decay of their offspring 
and issue, sometime that they might perish and come 
suddenly to destruction, as he did wish no the captains 
of the Philistines : Cast forth, saith he, thy lightning, and 
tear them; shoot out thine arrows, and consume them; with 
such other manner of imprecations : yet ought we not to 
be offended at such prayers of David, being a Prophet 
as he was, singularly beloved of God, and wrapt in spirit, 
with an ardent zeal to God's glory. He spake not of 
a private hatred, and in a stomach against their per- 
sons : but wished spiritually the destruction of such 
corrupt errors and vices, which reigned in all devilish 
persons set against God. He was of like mind as St. 
Paul was, when he did deliver H^menecus and Alexander, 
with the notorious fornicator, to Satan, to their tern- 
poral confusion, that their spirit might be saved against 
the day of the Lord. And when David did profess in 
some places, that he hated the wicked, yet in other 
places of his Psalms he professeth, that he hated them 
with a perfect hate, not with a malicious hate, to the 
hurt of the soul. Which perfection of spirit, because 
it cannot be performed in us, so corrupted in affections 
as we be, we ought not to use in our private causes the 
like words in form, for that we cannot fulfil the like 
words in sense. Let us not therefore be offended, but 
search out the reason of such words before we be of- 
fended, that we may the more reverently judge of such 
sayings, though strange to our carnal understandings, 
yet to them that be spiritually minded, judged to be 
zealously and godly pronounced. God therefore, for his 
mercies sake, vouchsafe «o purify our minds through 
faith in his Son Jesus Christ, and to instil the heavenly 
drops of his grace into our hard stony hearts, to supple 
the same, that we be not contemners and lenders of his 
infallible word ; but that with all humbleness of mind 



of certain Places of the Scripture. 



and Christian reverence, we may endeavour ourselves to 
hear and to read his sacred Scriptures, and inwardly so 
to digest them, as shall be to the comfort of our souls, 
sanctiiication of his holy name : to whom with the Son 
and the Holy Ghost, three persons, and one living; God, 
be all laud, honour, and praise, for ever and ever* 
Jltnen, 



Jut. 

HOMILY 

op , 

Mm$-I)eeils, and Mercifulness towards the Poor and 

Needy. 



AMONGST the manifold duties that Almighty God 
requireth of his faithful servants the true Christians, 
by the which he would that both his name should be 
glorified, and the certainty of their vocation declared, 
there is none that is either more acceptable unto him, or 
more profitable for them, than are the works of mercy 
and pit j showed upon the poor, which be afflicted with 
any kind of misery. And yet this notwithstanding, such 
is the slothful sluggishness of our dull nature to that 
which is good and godly, that we are almost in nothing 
more negligent and less careful than we are therein. It 
is therefore a very necessary thing, that God's people 
should awake their sleepy minds, and consider their duty 
on this behalf. And meet it is that all true Christians 
should desirously seek and learn what God by his holy 
Word doth herein require of them : that first knowing their 
duty, (whereof many by their slackness seem to be very ig- 
norant ) they may afterwards diligently endeavour to per- 
form the same. By the which both the godly charitable 
persons may be encouraged to go forwards and continue 
in .heir merciful deeds of alms-giving to the poor, and 
also such as hitherto have either neglected or contemned 
it, may yet now at length, when they shall hear how 
much it appertained to them, advisedly consider it, and 
virtuously apply themselves thereunto. 

And to the intent that every one of you may the 
better understand that which is taught, -and also easilier 
bear away, and so take more fruit of that shall be said. 



SThe jirst Tart of the Sermon of Mm-Deeds. 



when several matters are severally bandied; I mind 
particularly, and in this order, to speak and intreat of 
these points. 

First, I will show how earnestly Almighty God in his 
holy Word doth exact the doing of alms-deeds of us 4 
and how acceptable they be unto him. 

Second! \ , How profitable it is for us to use them, and 
what commodity and fruit they will bring unto us. 

Thirdly and lastly, I will show out of God's Word, that 
whoso is liberal to the pooi*, and relieveth them plente- 
ously, shall notwithstanding have sufficient for himself, 
and evermore be without danger of penury and scarcity. 

Concerning the first, which is the acceptation and dig- 
nity, or price of alms-deeds before God : know this, that 
to help and succour the poor in their need and misery 
pleaseth God so much, that, as the holy Scripture in sundry 
places recordeth, nothing can be more thankfully taken or 
accepted of God. For first we read, that Almighty God 
doth account that to be given and to be bestowed upon 
himself, that is bestowed upon the poor: for so doth the 
Holy Ghost testify unto us by the Wise Man, saying;. Me Pi-ov.$*. 
that hath pity upon the poor lendeth unto the Lord himself. 
And Christ in the Gospel avoucheth, and as a most cer- 
tain truth bindeth it with an oath, that the alms bestowed 
upon the poor was bestowed upon him, and so shall be 
reckoned at the last day. For thus he saith to the charit- 
able alms-givers, when he sitteth as Judge in the doom, 
to give sentence of every man according to his deserts : 
Verily I say unto yon* whatsoever good and merciful deed Matter. 
you did upon any of the least of these my brethren, ye did 
the same unto me. In relieving their hunger, ye relieved 
mine; in quenching their thirst, ye quenched mine; in 
clothing them, ye clothed me ; and when ye harboured 
them, ye lodged me also; when ye visited them, being 
sick in prison, ye visited me. For as he that hath re- 
ceived a prince's embassadors, and entertaineth them well, 
doth honour the prince front whom those embassadors do 
come; so he that receiveth the poor and needy, and 
helpeth them in their affliction and distress, doth thereby 
receive and honour Christ their Master, who, as he was 
poor and needy himself whilst he lived here amongst us, 
to work the mystery of our salvation, at his departure 
hence he promised in his stead to send unto us those that 
were poor, by whose means his absence should be sup- 
plied: and therefore that we would do unto him, we must 
do unto therm And for this cause doth the Almighty 



32* 



The first Tart of the Sermon 



Dem.Kv, God sa y un to Moses, The land wherein you dwell shaU 
never he without poor men : because he would have continual 
trial of his people, whether they loved him or no, that in 
showing themselves obedient unto his will, they might 
certainly assure themselves of his love and favour towards 
them, and nothing doubt, but that as his law and ordi- 
nance (wherein lie commanded them that they should 
open their hand unto their brethren that were poor and 
needy in the land) were accepted of them, and willingly 
performed; so he would en his part lovingly accept 
them, and truly perform his promises that he had made 
unto them. 

The holy Apostles and Disciples of Christ, who, by 
reason of his daily conversation, saw by his deeds, and 
heard in his doctrine, how much he tendered the poor; 
the godly Fathers also, that were both before and since 
Christ, endued without doubt with the Holy Ghost, and 
most certainly certified of God's holy will ; they both do 
most earnestly exhort us, and in all their writings almost 
continually admonish us, that we would remember the 
poor, and bestow our charitable alms upon them. St. 

% Tbesi. t. Paul crieth unto us after this sort ; Comfort the feeble mind- 
ed, lift up the weak, and be charitable towards all men, 

Heh.xiii» ^nd again, To do good to the poor, and to distribute alms 
gladly, see that thou do not forget, for with such sacrifices 

isa. lvfci* God is pleased. Isaiah the Prophet teacheth on this wise : 
Deal thy bread to the hungry, and bring the poor wandering 
home to thy house. When thou seest the naked, see thou 
clothe him, and hide not thy face from thy poor neighbour, 
neither despise thou thine own flesh, And the holy father 

Tpbitiv. Tobit giveth this counsel; Give alms, saith he, of thine 
own goods, and turn never thy face from the poor; eat thy 
bread with the hungry, and cover the naked with thy clothes. 

Ad pop. And the learned and godly Doctor Chrysosrom giveth ad- 

Horn. xxxv.. monition : Let merciful alms be always with us as a garment; 

that is, as mindful as we will be to put our garments upon 
us, to cover our nakedness, to defend us from the cold, and 
to show ourselves comely ; so mindf ul let us be at all times 
and seasons* that we give alms to the poor, and show our- 
selves mercif ul towards them. But what mean these often 
admonitions and earnest exhortations of the Prophets, 
Apostles, Fathers, and holy Doctors? Surely, as they 
were faithful to God ward, and therefore discharged their 
duty truly, in telling us what was God's will; so, ofa sin- 
gular love to us w ard, they laboured not only to inform us, 
but also to persuade us, that to give alms, and to succour 



of JLlms-Beeds, 32$ 

die poor and needy, was a very acceptable tiling, and an high 
sacrifice to God, wherein he greatly delighted, and had a sin- 
gular pleasure. For so doth the Wise Man, the son of Siraeh, 
teach us, saying, Whoso is merciful andgiveth alms, he of- Ecc i us , xxx ;ji. 
fereth the right thank-offering. And be addeth thereunto, 
The right thank-offering maketh the altar fat, and a sweet 
smell it is before the Highest; it is acceptable before God, and 
shall never be forgotten. 

And the truth of this doctrine is verified by the ex- 
amples of those holy and charitable fathers, of whom we 
read in the Scriptures, that they were given to merciful 
compassion towards the poor, and charitable relieving of 
their necessities. Such a one was Abraham, in whom 
God had so great pleasure, that he vouchsafed to come 
unto him in form of an angel, and to be entertained of 
him at his house. Such was his kinsman Lot, whom 
God so favoured for receiving his messengers into his 
house, which otherwise should have lain in the street, that 
he saved him with his whole family from the destruction 
of Sodom Qnd Gomorrah. Such were the holy fathers 
Job and Tobit, with many others, who felt most sensible 
proofs of God's special love towards them. And as all 
these by their mercifulness and tender compassion, which 
they showed to the miserable afflicted members of Christ, 
in the relieving, helping, and succouring them with their 
temporal goods in this life, obtained God's favour, and 
were dear, acceptable, and pleasant in his sight ; so now 
they themseives take pleasure in the fruition of God, in 
the pleasant joys of heaven, and are also in God's eternal 
Word set before us, as perfect examples ever before our 
eyes, both how we shall please God in this mortal life, 
and also how we may come to live in joy with them in 
everlasting pleasure and felicity. For most true is that 
saying which Augustine hath, that the giving of alius and 
relieving of the poor is the right way to heaven. Via 
Coeli pamper est; The poor man, saiih he, is the way to 
heaven. They used, in times past, to set in highway 
sides the picture of Mercury, pointing with his linger 
which was the right way to the town. And we use in 
cross-ways to set up a wooden or stone cross, to admonish 
the travelling man which way he must turn, when he 
eometh thither, to direct his journey aright. But God's 
word (as St: Augustine saith) hath set in the way to 
heaven the poor man and his house, so that whoso will 
go aright thither, and not turn out of the way, must go 
by the poor. The poor man is that -Mercury that shall 



$26 The frst Part of tlie Sermon 

set us the ready way : and if we look well to this mark, 
we shall not wander much out of the right path. The 
manner of wise worldb men amongst us is, that if they 
know a man of a meaner estate than themselves to be in 
favour with the prince, or any other nobleman, whom 
they either fear or h - e, such a one they will be glad to 
benefit and pleasure, fhat, when they have need, they may 
become their spokesman, either to obtain a commodity, or 
to escape a displeass *e, ISow surely it ought to be a 
shame to us, that wot dly men, for temporal things, that 
last but for a season, should be more wise and provident in 
procuring then., than we in heavenly. Our Saviour 
Christ testitieth of poor men, that they are dear unto him, 
and that he loveth them especially : for he calleth them 
his little ones, by a name of tender love : be saith they 
be his brethren. And St. James saith, that God hath 
chosen them to be Me heirs of his kingdom. Hath not 

Ames l God, saith he, chosen the poor of this world to himself, to 
make them hereafter the rich heirs of thai kingdom which he 
hath promised to them thai lore him?' And we know that 
the prayer which they make for us shall be acceptable and 
regarded of God. their complaint shall be heard also. 
Thereof doth Jesus the son of Sirach certainly assure us, 

Eeefc*^ saying, If the poor complain of thee in the bitterness of his 
soul, his prayer shall he heard ; even he that made him shall 
hear him. Be courteous therefore unto the poor. We 
know also, that he who acknowledged himself to be 
their master and patron, and refuseth not to take them for 
his servants, is both able to pleasure and displeasure us, 
and that we stand every hour in need of his help. W hy 
should we then be either negligent or unwilling to pro- 
cure their friendship and favour, by the which also we 
may he assured to get his favour, that is both able and 
willing to do us all pleasures that are for our commodity 
and wealth ? Christ doth declare by this, how much he 
accepteth our charitable affection toward the poor, in that 
he promiseth a reward unto them that give but a cup of 
cold water in his name to them that have need thereof, and 
that reward is the kingdom of heaven. Ts T o doubt is ic 
therefore that God regardeth highly that which he re- 
wardeth so liberally. For he that promiseth a princely 
recompence for a beggarly benevolence, declareth that he 
is more delighted with the giving, than with the gift, 
and that he as much esteemeth the doing of the thing, as 
the fruit and commodity that cometh of it. Whoso 
therefore hath hitherto neglected to give alms, let him 



of Jil"'s-Deeds* 



know that God now requireth it of him ; and lie that hatli 
been liberal to the poor, let hiui know that his godly do- 
ings are accepted, and thankfully taken at God's hands, 
which he will requite with double and treble. For so 
saith the Wise Man : He which skoweth mercy to the poor, 
doth lay his money in bank to he Lord, for a large interest 
and gain; the gain being chiefly the possession of the life 
everlasting, through the merits of our Saviour Jesus 
Christ: to whom with the Father and the Holy Ghost, 
be all honour and glory for ever. *lmen. 



The second Fart of the Sermon of Jllms- Deeds. 

\7E have heard before, dearly beloved, that to give 
JL alms unto the poor, and to help them in time of 
necessity, is so acceptable unto our Saviour Christ, that he 
counteth that to be done to himself, that we do for his 
sake unto them. Ye have hea also how earnestly both 
the Apostles, Prophets, holy Fathers, and Doctors, do 
exhort us unto the same. And ye see ho w well-beloved 
and dear unto God they were, whom the Scriptures re- 
port unto us to have been good alms-men. Wherefore 
if either their good examples, or the wholesome counsel 
of godly fathers, or the love of Christ, whose especial fa- 
vour we may be assured by this means to obtain, may 
move us, or do any thing at all with us; let us provide 
us, that from henceforth we show unto God ward (his 
thankful service, to be mindful and ready to help them 
that be poor and in misery. 

Now will I, this second time that I entreat of alms- 
deeds, show unto you how profitable it is for us to exer- 
cise them, and what fruit thereby shall arise unto us, if 
we do them faithfully. Our Saviour Christ in the Gospel 
teacheth us, that it profiteth a man nothing to have in 
possession all the riches of the whole world, and the 
wealth or glory thereof, if in the mean season he lose his 
soul, or do that thing whereby it should become captive 
unto death, sin, and hell-Are. By the which saying, he 
not only instructeth us how much the soul's health is to 
be preferred before worldly commodities; but it also 
serveth to stir up our minds, and to prick us forwards to 
seek diligently, and learn by what means we ma\ pre- 
serve and keep our souls ever in safety; thai is, how we 
may recover our health, if it be lost or impaired, and how 



S&S The second Part of ilve Sermon 

it may be defended and maintained, if once we have it. 
Yea, he teachetli us also thereby to esteem that as a pre- 
cious medicine, and an inestimable jewel, that hath such 
strength and virtue in it, that can either procure or pre- 
serve so incomparable a treasure. For if we greatly re- 
gard that medicine or sahe, that is able to heal sundry and 
grievous diseases of the body, much more will we esteem 
that which hath like power over the soul. And because 
we might he better assured both to know and to have ill 
readiness thai so profitable a remedy, he, as a most faith- 
ful and loving teacher, showeth himself both vhat it is, 
and where we may find it, and how we may use and apply 
it. For when both he and his disciples were grievously 
accused of the Pharisees, to have defiled their souls in 
breaking the constitutions of the Flders, because they 
went to meat, and washed not their hands before, accord- 
ing to the custom of the Jews ; Chris! answering their 
superstitious complaint, teachetli them an especial remedy 
how to keep clean their souls, notwithstanding the breach 
of such superstitious orders: Give alms, saith he, and be- 
Lutesa. j ;0 j f | (t n flings are c i ecm un f you. He teachetli them, that 

to be merciful and charitable in helping the poor, is the 
means to keep the soul pure and clean in the sight of 
God. We are taught therefore by this, that merciful 
alms-dealing is profitable to purge the soul from the 
infection and filthy spots of sin. The same lesson doth the 
Holy Ghost also teach in sundry places of the Scripture, 

Tobit if. saying, Mercifulness and alms-giving purgethfrom all sins, 
and deliverethfrom death, and sujfereih not the soul to come 
into darkness. A great confidence may they have before 
the high God, that show mercy and compassion to them 
that are afliicted. The wise Preacher, the son of Sirach, 

Eccii s, y. confirmeth the same, when he saith, That as water quench- 
eth burning fire, even so mercy and alms resisteth and recon- 
ciled sins. And sure it is, that mercifulness quaileth the 
heat of sin so much, that they shall not take hold upon 
man to hurt him ; or if ye have by any infirmity or weak- 
ness been touched and annoyed with them, straight ways 
shall mercifulness wipe and wash away, as salves and re- 
medies to heal their sores and grievous diseases. And 
thereupon that holy Father Cyprian taketh good occasion 
to exhort earnestly to the merciful works of giving alms 
and helping the poor, and there he adnionisheth to consi- 
der how wholesome and profitable it is to relieve the 
needy, and help the afliicted, by the which we may purge 
our sins, and heal our wounded souls. 



(rf Mms-lkeds. 

But ret some will say unto me, If alms-giving, and our 
charitable works towards the poor, be able to wash away 
sins, to reconcile v?s to God, to deliver us from the peril 
of damnation, and make us the sons and heirs of God's 
kingdom : then are Christ's merits defaced, and his blood 
shed in vain ; then are we justified by works* and by our 
deeds may we merit heaven ; then do we in vain believe 
that Christ died for to put away our sins, and that he rose 
for our justification, as St. Paul teacheth. But ye shall 
understand, dearly beloved, that neither those places of 
the Scripture before alleged, neither Ike doctrine of the 
blessed martyr Cyprian, neither any other godly and 
learned man, when they, in extolling the dignity, profit, 
fruit, and effect of virtuous and liberal alms, do say t hat it 
washeth away sins, and bringeth us to the favour of God, 
do mean, that our work and charitable deed is the origi- 
nal cause of our acceptation before God, or that for the 
dignity or worthiness thereof our sins may be washed 
away, and we purged and cleansed of all the spots of our 
iniquity; for that were indeed to deface Christ, and to 
defraud him of his glory. But they mean this, and this 
is the understanding of those and such like sayings, that 
God of his mercy and special favour towards them, whom 
lie hath appointed to everlasting salvation, hath so offered 
his grace especially, and they have so received it fruit- 
fully, that although, by reason of their sinful living out- 
wardly, they seemed before to have been J he children of 
wrath and perdition ; yet now the Spirit of God mightily 
working in them, unto obedience (o God's will and com- 
mandments, they declare by their outward deeds and life, 
in the showing of unerey and charity, (which cannot come 
but of the Spirit of God. and his especial grace) that they 
are the undoubted children of God appointed to ever- 
lasting life. And so, as by their wickedness and ungodly 
living they showed themselves according to the judg- 
ment of men, which follow the outward appearance, to 
be reprobates and castaways; so now by their obedience 
unto God's holy will, and by their mercifulness and ten- 
der pity, ' v wherein they show themselves to be like unto 
God, who is the fountain and spring of all mercy,) they 
declare openly and manifestly unto the sight of men, that 
they are the sons of God, and elect of him unto salvation. 
For as the good fruit is not the cause that the tree is 
good, but the tree must first be good before it can bring 
forth good fruit; so the good deeds of man are not the 
-$ause that maketh man good, but he is first made good 

43 



The second Part of Hie Sermo® 



hy the spirit and grace of God. that effectually worketh in 
Iiim, and afterward he bringeth Forth good fruits. And 
then as the good fruit doth argue the goodness of the 
tree, so doth the good and merciful deed of the man ar- 
gue and certainly prove the goodness of him that doth it, 
according to Christ's sayings, Ye shall know them by 
their fruits. And if any man will object, that evil and 
naughty men do sometimes by their deeds appear to be 
very godly and virtuous; 1 will answer, so doth the crab 
and c'hoak-pear seem outwardly to have sometime as fair 
a red, and as mellow a colour, as the fruit that is good 
indeed. But he that will bite and take a taste, shall easily 
judge betwixt the sour bitterness of the one, and the 
sweet savourness of the other. And as the true Christian 
man, in thankfulness of his heart, for the redemption of 
bis soul purchased by Christ's death, showcth kindh by 
the fruit of his faith his obedience to God ; so the other, 
as a merchant with God, doth all for his own gain, 
thinking to win heaven by the merit of his works, and 
so defaeeth and obscure th the price of Christ's blood, who 
onlv wrought our purgation. The meaning then of 
these sayings in the scriptures and other holy Writings ; 
Alms-deeds do wash away our sins; and. Mercy to the poor 
doth blot out our offences, is, that we doing these things 
according to God's will and our duty, have our sins in- 
deed washed awav, and our offences blotted out; not for 
the worthiness of them, but by the grace of God which 
worketh all in all, and that for the promise that God 
hath made to them that are obedient unto his command- 
ment, that he which is the truth might be justified in 
performing the truth due to his true promise. Alms- 
deeds do wash aw av our sins, because God doth vouchsafe 
then to repute us as clean and pure, when we do them 
for his sake, and not because they deserve or merit our 
purging, or for that they have any such strength and %ir- 
tue in themselves. I know that some men, too muck 
addicted (o the advancing of their works, will not be con- 
tented with this answer,- and no marvel, for such men 
no answer can content or suffice. Wherefore leaving 
them to their own wilful sense, we will rather have re- 
gard to the reasonable and godly, who as they most cer- 
tainly know and persuade themselves, that all goodness, 
all bounty, all mercy, all benefits, all forgiveness of sins, 
and whatsoever can be named good and profitable, either 
for the body or for the soul, do come only of God's 
mercy and mete favour, and net of themselves; so though 



ef JLims-Deeds. 



ihey do never so many and so excellent gootl deeds, yet 
are they never puffed up with the vain confidence of them. 
And though they hear and read in God's word, and 
other- where in godly men's works, that alms-deeds, 
mercy, and charitableness, doth wash away sin, and blot 
out iniquity ; yet do they not arrogantly and proudly 
stick and trust unto them, or brag themselves of them, as 
the proud Pharisee did, lest with the Pharisee they should 
be condemned : but rather with the humble and poor 
Publican confess themselves sinful wretches, unworthy to 
look up to heaven, calling and craving for mercy, that 
with the Publican they may be pronounced of Christ to 
be justified, The godly do learn that when the Scrip- 
tures say, that by good and merciful works we are re- 
conciled to God's favour, we are taught then to know 
what Christ by his intercession and mediation obtaineth 
for us of his Father, when we are obedient to his will ; 
yea, they learn in such manner of speaking a comfortable 
argument of God's singular favour and love, that attri- 
buted* that unto us and to our doings, that he by his 
Spirit worketh in us, and through his grace procureth 
for us. And yet this notwithstanding, they cry out with 
St. Paul, wretches that wc are; and acknowledge, as 
Christ teacheth, that when they have done all, they are 
hit unprofitable servants; and with the blessed King 
David, in respect of the just judgments of God, they do 
tremble, and say, Who shall be able to abide if, Lord* if 
thou wilt give sentence according to our deserts ? Thus 
they humble themselves, and are exalted of God; they 
count themselves vile, and of God are counted pure and 
clean ; they condemn themselves, and are justified of 
God ; they think themselves unworthy of the earth, and 
of God are thought worthy of heaven. Thus by God's 
"word are they truly taught how to think rightly of mer- 
ciful dealings of alms, and of God's especial mercy and 
goodness are made partakers of those fruits that his word 
hath promised. Let us then follow their examples, antjl 
both show obediently in our lives those works of mercy 
that we are commanded, and have that right opinion atnj 
judgment of them that we are taught ; and we shall in 
tike manner, as they, be made partakers, and feel the 
fruits and rewards that follow such godly living, so shall 
^we know by proof what profit and commodity doth come 
of giving of alms and succouring of the poor. 



The third Part of the Sermon 



The third Fart of the Sermon of Jllms-Beeds. 

X7E have already beard two parts of this treatise of 
X Alms-deeds. The first, how pleasant and accept- 
able before God the doing of (hern is; the second, how 
much It behoveth us, and how profitable it is to apply 
ourselves unto them. Now in the third part will I take 
away that let, that hindereth many from doing them. 
There be many, that when they hear how acceptable a 
thing in the sight of God the giving of alms is, and how 
inn eh God extendeth his favour towards them that are 
merciful, and what fruits and commodities do come to 
them by it, they wish very gladly with themselves that 
they also might obtain these benefits, and be counted 
such of God as whom he would love or do for. But yet 
these men are with greedy covetousness so pulled back, 
that they will not bestow one half-penny, or one piece of 
bread, that they might be thought worthy of God's be- 
nefits, and so to come into his favour. For they are ever- 
more fearful, and doubting, lest by often giving, although 
it were but a little at a time, they should consume their 
goods, and so impoverish themselves, that even themselves 
at the length should not be able to live, but should be 
driven to beg, and live of other men's alms. And thus 
they seek excuses to withhold themselves from the favour 
of God, and choose with pinching covetousness rather to 
lean unto the Devil, than by charitable mercifulness 
either lo come unto Christ, or to suffer Christ to come 
unto them. G that we had some cunning and skilful 
physician, that were able to purge them of this so pesti- 
lent an humour, that so sore infected), not their bodies, 
but (heir minds, and so by corrupting their souls bringeth 
their bodies and souls into danger of hell-fire ! Now lest 
there be any such among us, dearly beloved, let us dili- 
gently search for that physician, which is Jesus Christ, 
and earnestly labour that of his mercy he will truly in- 
struct us, and give us a present remedy against so perilous 
a disease. Hearken then, whosoever thou art that fear- 
est lest by giving to the poor thou shouldest bring thyself 
io beggary. That which thou takest from thyself to be- 
stow upon Christ, can never be consumed and wasted 
away. Wherein thou shalt not believe me, but if thou 
have faith, and be a true Christian, believe the Holy 
Ghost, give credit to the authority of G.od's word that 
thus teacheth. For thus saith the Holy Ghost by Solo- 



of Mms-Beeds. 



mon, He that giveth unto the poor shall never want. Men 
suppose that by hoarding and laying up still, they shall at 
length he rich, and that by distributing and laying out, 
although it be for most necessary and godly uses, they 
shall be brought to poverty. But the Holy Ghost, which 
knowetk all truth, teacheth us another lesson, contrary 
to this. He teacheth us that there is a kind of dispensing 
that shall never diminish the stock, and a kind of saving 
that shall bring a man to extreme poverty. For where 
he saith, that the good alms-man shall never have scarcity, 
he addeth, hut he that turneth away his eyes from such as 
he in necessity, shall suffer great poverty himself How 
far different then is the judgment of man from the judg- 
ment of the Holy Ghost! The holy Apostle Paul, a man 
full of the Holy Ghost, and made privy even of the secret 
will of God, teacheth, that the liberal alms-giver shall 
not thereby be impoverished. He that ministereth, saith 1 
he, seed unto the sower? ivill minister also bread unto yon 
for food; yea, he tvill multiply your seed, and increase 
the fruits of your righteousness. He is not content to 
advertise them that they shall not lack, but he showeth 
them also in what sort God will provide for them. Even 
as he provided seed for the sower in multiplying it, and 
giving great increase; so he will multiply their goods* 
and increase them, that there shall be great abundance. 
And lest we should think his sayings to be but words, 
and not truth, we have an example thereof in the first 
Book of Kings, which doth confirm and seal it up as a 
r^ost certain truth. The poor widow that received the 
banished Prophet of God, Eiias, when as she had but a 
handful of meal in a vessel, and a little oil in a cruse, 
whereof she would make a cake for herself and her son, 
that after they had eaten that, they might die, because m 
that great famine there was no more food to be gotten : 
yet when she gave part thereof to Elias, and defrauded 
her own hungry belly, mercifully to relieve him, she was 
so blessed of God, that neither the meal nor the oil was 
consumed all the time while that famine did last, but there- 
of both the Prophet Elias, she, and her son, were suffi- 
ciently nourished and had enough. 

O consider this example, ye unbelieving and faithless 
covetous persons, who discredit God's word, and think 
liis power diminished ! This poor woman, in the time of 
an extreme and long dearth, had but one handful of meal 
and a little cruse of oil ; her only son was ready to perish 
before her face for hunger, and she herself like to pine 



The third Pari of the Sermon 



away: anil yet when flic poor Prophet came, and asked 
part, she was so mindful of mercifulness, that she forgot 
her own misery; and rather than she would omit (he oc- 
casion given to give alms, and work a work of righteous- 
ness, she was content presently to hazard her own and her 
son's life. And you, who have great plenty of meats 
and drinks, great store of moth-eaten apparel, yea, many 
of you great heaps of gold and siher, and he that hath 
least hath more than sufficient, now. in this time, when, 
thanks he to God, no great famine doth oppress you, 
your children being well clothed and well fed. and no 
dangei of dearth or famine to he feared, will rather cast 
doubts and perils of unlikely penury, than you will part 
with any piece of your superfluities, to help and succour 
the poor, hungry, and naked Christ, that cometh to your 
doors a begging. This poor and silly widow never cast 
doubts in all her misery what wants she herself should 
have, she never distrusted the promise that God made to 
her by the Prophet, but straightway went about to relieve 
the hungry Prophet of God, yea, preferring his necessity 
before her own. But we, like unbelieving wretches, be- 
fore w e will give one mite, we will cast a thousand doubts 
of danger, whether that will stand us in any stead, that 
we give to the poor, whether we should not have need of 
it at any other time, and whether here it would not have 
been more profitably bestowed. So that it is more hard 
to wrench a strong nail (as the proverb saith) oat of a 
post, than to wring a farthing out of our fingers. There 
is neither the fear nor the love of God before our eyesf 
we will more esteem a mite, than we either desire God's 
kingdom, or fear the Devil's dungeon, pearken, there- 
fore, ye merciless misers, what will be the end of this 
your unmerciful dealing. As certainly as God nourished 
this poor widow in the time of famine, and increased her 
little store, so that she had enough, and felt no penury, 
when other pined away ; so certainly shall God plague 
you with poverty in the mid*t of plenty. Then when 
other have abundance and be fed at full, you shall utterly 
waste and consume away yourselves, your store shall be 
destroy ed. your goods plucked from you, all your glory 
and wealth shall perish; and that which when you had 
you might ha\e enjoyed yourselves in peace, and might 
have bestowed upon other most godly, t ^e shall seek with 
sorrow and sighs, and no where shall lind it. For your 
unmercifulness towards other, ye shall find no man that 
will show mercy towards you. You that had stony hearts 



ef Jihns-'beeds. 335 

towards other, shall find all the creatures of God to yon 
ward as hard as brass and iron. Alas, what fury and 
madness doth possess our minds, that in a matter of truth 
and certainty we will not give credit to the truth, testi- 
fying unto that which is most certain! Christ saith, that 
if we will first seek the kingdom of God, and do the works of 
righteousness thereof, we shall not he left destitute, all other 
things shall be given to us plenteoushj. Nay. say we, S will 
first look that I be able to live myself, and he sure that I 
have enough for me and mine; and if i have any thing 
over. I will bestow it to get God's favour* and the poor 
shall then have part with me. 

See, I pray you. the perverse judgment of men ; we have 
more care to nourish the carcase, than we have fear to see 
our soul perish. And, as Cyprian saith, whilst we stand in smun. a? 
doubt lest our goods fail in b«»ing over liberal, we put it Eieein0ayBJfe 
out of doubt, that our life and health failetb in not be- 
ing liberal at all. Whilst we are careful for diminishing 
of our stock, we are altogether careless to diminish our- 
selves. We love Mammon, and lose our souls. We fear 
lest our patrimony should perish from us; but we fear not 
lest we should perish for it. Thus do we perversely love 
that which we should hate, and hate that which we 
should love; we be negligent where we should be care- 
ful, and careful where we need not. Thus vain fear to 
lack ourselves, if we give to the poor, is much like the 
fear of children and fools, which when they see the 
bright glimmering of a glass, they do imagine straight- 
way that it is the lightning, and yet the brightness of a 
glass never was the lightning. Even so, when we ima- 
gine that by spending upon the poor, a man may come to 
poverty, we are cast into a vain fear; for we never heard 
or knew, that by that means any man came to misery, 
and was left destitute, and not considered of God. Kay, 
we read to the contrary in the Scripture, (as 1 have before 
showed, and as by infinite testimonies and examples may 
be proved,) that whosoever serveth God faithfully and un- 
feignedly in any vocation, God will not sutler him to de- 
cay, much less to perish. The Holy Ghost teaehelh us 
by Solomon, that the Lord will not suffer the sonl of the Prowxvj!.,, 
righteous to perish for hunger. And therefore David saith 
unto all them that are merciful, Of ear the Lord, ye that be 
his saints, for they that fear him la cfe nothing. The lions do 
lack and suffer hunger; but they which seek the Lord shall 
want no manner of thing that is good. W hen Elias was in i ^ 
the desert^ God fed him by the ministry of a raven ; that 



The third Part of the Serkon of Mms^Beeds* 



evening and morning brought him suffieierit victuals. 
When Daniel was shut up in the lions' den, God pre- 
pared meat for him, and sent it thither to him. And 
there was the saying of David fulfilled, The Hons do lack 
and suffer hunger ; but they which seek the Lord shall want 
no good thing. For while the lions, which should have 
been fed with his flesh, roared for hunger and desire of 
their prey, whereof they had no power, although it were! 
present before them, he in the mean time was fresh fed 
from God, that should with his flesh have /illed the lions. 
So mightily doth God work to preserve and maintain 
those whom he lovelh; so careful is he also to feed them 
who in any state or vocation do unfeigncdly serve him. 
And shall we now think that he will be unmindful of us, 
if we be obedient to his word, and according to his will 
have pity on the poor? He giveth us all wealth before 
we do any service for it : and will he see us lack necessa- 
ries when we do him true service ? Can a man think that 
lie that feedelh Christ, can be forsaken of Christ, and left 
-without food? or will Christ deny earthly things unto 
them, whom he promiseth heavenly things for his true ser- 
vice ? It cannot be therefore, dear brethren, that by giv- 
ing of alms we should at any time want ourselves ; or 
that we, w hich relieve other men's need, should ourselves 
be oppressed with penury. It is contrary to God's word, 
it repugncth with his promise, it is against Christ's pro- 
perty and nature to suffer it, it is the crafty surmise of 
the Devil to persuade us it. Wherefore stick not to give 
alms freely, and trust notwithstanding, that God's good- 
ness will minister unto us sufficiency and plenty, so long 
as we shall live in this transitory life, and after our days 
here well spent in his service, and the love of our bre- 
thren, we shall be crowned with everlasting glory, to 
reign with Christ our Saviour in heaven : to whom with 
the Father and the Holy Ghost, be all honour and glory 
for ever. Amen. 



AX 

HOMILY 

: | . SEE M O N 

CONCERNING 

Tlie Nativity and Birth of our Saviour Jesus Christ. 

\ MGNG all the creaiures that God made in the 
il beginning of the world most excellent and won- 
derful in their kind, there was none, as the Scriofure 
beareth witness, to he compared almost in any point unto 
Man, who as well in body as soul exceeded all other, 
no less than the Sun in brightness and light exceedeth 
every small and little star in the firmament. He was 
made according to the image and similitude of God, he 
wad endued with all kind of heavenly gifts, he had no 
spot of uncleanness in him, he was sound and perfect in 
all parts, both outwardly and inwardly, his reason was 
uncorrupt, his understanding was pure and good, his will 
was obedient and godly, he was made altogether like unto 
God in righteousness and holiness, in wisdom and in truth; 
lo be short, in all kind of perfection. 

When he was thus created and made, Almighty God, 
in token of his great love towards him, chose out a spe- 
cial place of the earth for him, namely, Paradise, where 
he lived in all tranquillity and pleasure, having great abun- 
dance of worldly goods, and lacking nothing that he might 
justly require, or desire to have. For, as it is said, God P*airui-;. 
made him lord and rider over all the works of his hands, 
that he should have under his feet all sheep and oxen, all 
leasts of the f eld, aU fowls of the air, all fishes of the sea 9 
and usethem always at his own -pleasure, according as he 
should have need. "Was not this a mirror of perfection ? 
Was not this a full, perfect, aadblessed estate ? Could any 



338 



The Sermon of the Nativity* 



tiling else be well added hereunto, or greater felicity desired 
in this world? But as the common nature of all men is, in 
lime of prosperity and wealth, to forget not only them- 
selves, but also God ; even so did this first man Adam, who 
having but one commandment at God's hand, namely, 
that he should not eat of the fruit of knowledge of good 
and ill, did notwithstanding, most unmindfully, or rather 
most wilfully break it, in forgetting the strict charge of 
his Maker, and giving ear to the crafty suggestion of that 
wicked serpent the Devil. Whereby it came to pass, 
that as before he was blessed, so now he was accursed ; as 
before he was loved, so now he was abhorred; as before 
he was most beautiful and precious, so now he was most 
vile and wretched in the sight of his Lord and Maker ; 
instead of the image of God, he was now become the 
image of the Devil; instead of the citizen of heaven, he 
was become the bond-slave of hell, having in himself no 
one part of his former purity and cleanness, but being 
altogether spotted and defiled ; insomuch that now he 
seemed to be nothing else but a lump of sin, and there- 
fore by the just judgment of God was condemned to 
everlasting death. This so great and miserable a plague, 
if it had only rested on Adam, who first offended, it had 
been so much the easier, and might the better have been 
borne. But it fell not only on him, but also on his poste- 
rity and children for ever, so that the whole brood of 
Adam's flesh should sustain the self-same fall and pun- 
ishment, which their forefather by his offence most justly 
liad deserved. St. Paul, in the fifth chapter to the Ro- 
mans saith, By the offence of only Mam. the fault came 
upon all men to condemnation, and by one man's disobe- 
dience many were made sinners. By w hich words we are 
taught, that as in Adam all men universally sinned, so in 
Adam all men universally received the rew ard of sin ; that 
is to say, became mortal, and subject unto death, having in 
themselves nothing but everlasting damnation both of 
body and soul. They became, as David saith, corrupt and 
abominable, they went all out of the way, there was none 
that did good, no not one. O w hat a miserable and woeful 
state was this, that the sin of one man should destroy and 
condemn all men, that nothing in all the world might be 
looked for, but only pangs of death, and pains of hell ! 
Had it been any marvel if mankind had been utterly 
driven to desperation, being thus fallen from life to death, 
from salvation to destruction, from heaven to hell? But 
behold the great goodness and tender mercy of God in 



The Sermon of the Nativity* 



his behalf : albeit man's wickedness and sinful behaviour 
was such, that it deserved not in any part to be forgiven ; 
vet to the intent he might not be clean destitute of all 
hope and comfort in time to come, he ordained a new 
covenant, and made a sure promise thereof, namely, that 
he would send a Messias or Mediator into the world, 
which should make intercession, and put himself as a sta} ? 
between both parties, to pacify the wrath and indignation 
conceived against sin, and to deliver man out of the mise- 
rable curse and cursed misery, whereinto he was fallen 
headlong by disobeying the will and commandment of the 
only Lord and Maker. This covenant and promise waf. 
first made unto Adam himself immediately after his fall, 
as we read in the third of Genesis, w here God said to the 
serpent on this wise ; T will put enmity between thee and the 
woman, between thy seed and her seed. He shall break thine 
head, and thou shalt bruise his heel. 

Afterward the self same covenant was also more amply 
and plainly renewed unto Abraham, where God promised 
him, that in his seed all nations and families of the earth 
should be blessed. Again, it was continued and confirmed Gen.x$L 
unto Isaac in the same form of words as it was before 
unto his father. And to the intent that mankind might 
not despair, but always live in hope, Almighty God never 
ceased to publish, repeat, confirm, and continue the 
same, by divers and sundry testimonies of his prophets ; 
who, for the better persuasion of the thing, prophesied the 
time, the place, the manner, and circumstance of his 
birth, the affliction of his life, the kind of his death, the 
glory of his resurrection, the receiving of his kingdom, 
the deliverance of his people, with all other circumstances 
belonging thereunto. Isaiah prophesied that he should be 
born of a virgin, and called Emanuel Mieah prophesied 
that lie should be born in Bethlehem, a place of Jewry. Eze- 
kiel prophesied that he should come of the slock and lineage 
of David. Daniel prophesied that all nations and langua- 
ges should serve him. Zeehariah prophesied thai he should 
come in poverty, riding upon an ass. Malachi prophesied 
that he should send Elias before him, which was John the Bap- 
fist. Jeremiah prophesied that he should be sold for thirty 
pieces of silver, &c. And all this was done, that the pro- 
mise and covenant of God, made unto Abraham and his pos- 
terity concerning the redemption of the world, might.be 
credited and fully believed. Now, as the Apostle Paul 
sailh, when the fulness of time ivas come, that is, the per- 
fection and course of years, appoint ed from the beginning? 



The Sermon of the Nativity. 



then God, according to his former covenant and promts?,, 
sent a Messias, otherwise railed a Mediator* unto the world; 
not such a one as Moses ivas, not such a one as Joshua, 
8a.nl, or David was, but such a one as should deliver man- 
kind from, the hitter curse of the Law, and make perfect 
satisfaction by his death for the sins of all people; namely, 
he sent his dear and only Son Jesus Christ* born (as the 
Apostle saith) of a woman, and made under the Law, that 
he might redeem them that were in bondage of the Law, and 
make them the children of God by adoption. Was not this 
a wonderful great love towards us that were his professed 
and open enemies, towards us that were by nature the 
children of wrath, and lire-brands of hell-lire? In this, 
saith St. John, appeared the great love of God, that he sent 
his only begotten Son into the world, to save us, when we 
were his extreme enemies. Herein is Jove, not that we loved 
him, but that he loved 7is, and sent his Son to be a reconci- 
i\om.r, Hat ion for our sins. St. Paul also saith. Christ, when we 
were yet of no strength, died for us being ungodly. Doubt- 
less a man will scarce die for a righteous man. Peradven- 
ture some one durst die for him of whom they have received 
good. But God sett el h out his love towards us, in that he 
sent Christ to die for ns, when we were yet void of all good- 
ness. This and such other comparisons doth the Apostle 
use, to amplify and set forth the tender mercy and great 
goodness of God, declared towards mankind, in sending 
down a Saviour from heaven, even Christ the Lord. 
Which one benefit among all other is so great and wonder- 
ful, that neither tongue can well express it, neither heart 
think it, much less give sufficient thanks to God for it. 
But here is a great controversy between us and the Jews, 
whether the same Jesus, which was born of the Virgin 
Mary, be the true Messias, and true Saviour of the world, 
so long promised and prophesied of before. They, as 
they are, and have been always, proud and stiff-necked, 
Mould never acknowledge him until this day, but have 
looked and waited for another to come. They have this 
fond imagination in their heads, that the Messias shall 
come, not as Christ did, like a poor pilgrim and meek 
soul riding upon an ass ; but like a valiant and mighty 
king, in great royalty and honour. Not as Christ did, 
with a few fishermen, and men of small estimation in the 
world ; but with a great army of strong men, with a 
great train of wise and noble men, as knights, lords, 
earls, dukes, princes, and so forth. Neither do they 
think that their Messias shall slanderously suffer death, as 



The Sermon of the Nativity. 



3*1 



Christ did ; but that he shall stoutly conquer and man- 
fully subdue all his enemies, and finally obtain such a 
kingdom on earth, as never was seen from the beginning. 
"While they feign unto themselves after this sort a Mes- 
sias of their own brain, they deceive themselves, and ac- 
count Christ as an abject and scorn of the world. There- 
fore Christ crucified, as St. Paul saith, is unto the Jews a 
MnmhUng-hioek, and to the Gentiles foolishness, because 
they think it an absurd thing, and contrary to all reason, 
that a Redeemer and Saviour of the whole world should be 
handled after such a sort as he was; namely, scorned, re- 
viled, scourged, condemned, and last of all cruelly hanged. 
This. I say, seemed in their eyes strange, and most ab^ 
surd, and therefore neither they w ould at that time, neither 
will they as yet, acknowledge Christ to be their Messias and 
Saviour. But we, dearly beloved, that hope and look to 
be saved, must both steadfastly believe, and also boldly 
confess, that the same Jesus, which was born of the Vir- 
gin Mary, was the true Messias and Mediator between God 
and man, promised and prophesied of so long before. For 
as the Apostle writeth, With the heart man beliercth unto Rom.%, 
righteousness, and with the mouth confession is made unto 
salvation. Again in the same place, Whosoever believetli 
in him shall never be ashamed nor confounded. Whereto 
also agreeth (he testimony of St. John, written in the 
fourth chapter of his first general Epistle, on this w ise : 
Whosoever confesseth that Jesus is the Son of God, he 
dwellelh in God, and God in him. 

There is no doubt, but in this point all Christian men 
are fully and perfectly persuaded. Yet shall it not be a 
lost labour to instruct and furnish you with a few r places 
concerning this matter, that ye may be able to stop the 
blasphemous mouths of all them that most Jewishly, or 
rather devilishly, shall at any time go about to teach or 
maintain the contrary. First, ye have the witness and 
testimony of the Angel Gabriel, declared as well to Za- 
ehary the high-priest, as also to the blessed Virgin. 
Secondly, ye have the witness and testimony of John the 
Baptist, pointing unto Christ, and saying, Beiwld the Lamb 
of God, that taketh aivay the sins of the world. Thirdly, 
ye have the witness and testimony of God the Father, who 
thundered from heaven, and said, This is my dearly be- 
loved Son, in whom I am well pleased; hear him. Fourthly, 
ye have the witness and testimony of the Holy Ghost, 
which came down from heaven in manner of a dove, and 
lighted upon him in time of his baptism. To these 



S42 



The Sermon of the Nativity. 



inigl»t»bc added a great Dumber more, namely, (be wit- 
ness and testimony of tbe wise men tbat eame to Herod, 
the witness and testimony of Simeon and Anna, the wit- 
ness and testimony of Andrew and Philip, Nathaniel and 
Peter, jS'ieodeiuus and Martha, with divers others : but it 
were too long to repeat all, and a few places are sufficient 
in so plain a matter, specially among them that are al- 
ready persuaded. Therefore, if the privy imps of Anti- 
christ, and crafty instruments of the Devil, shall attempt 
or t o about to withdraw you from this true Messias, and 
persuade you to look for another that is not yet come ; 
let them not in any case seduce you, but confirm your- 
selves with these and such other testimonies of holy Scrip- 
ture, which are so sure and certain, that all the Devils in 
hell shall never be able to withstand them. For as truly 
as God liveth, so truly was Jesus Christ the true Messias 
and Saviour of the world, even the same Jesus, which, as 
this day, was born of the Virgin Mary, without all help 
of man, only by the power and operation of the Holy 
Ghost. 

Concerning whose nature and substance, because divers 
and sundry heresies are risen in these our days, through 
the motion and suggestion of Satan ; therefore it shall be 
needful and profitable for your instruction, to speak a 
word or two also of this part. We are evidently taught 
in the Scripture, that our Lord and Saviour Christ con- 
sisted of two several natures, of his manhood, being 
thereby perfect man, and of his Godhead, being thereby 

joimi. perfect God. It is written, The Word, that is to say, the 

Rom. viii. second Person in Trinity, became flesh, God sending his 
own Son in the similitude of sinful flesh, fulfilled those 

pMi.fi. things which the h&w could not, Christ being inform of 
God, took on him the form of a servant, and was made like 

% Tim. Hi. unto man, being found in shape as a man, God was showed 
in fleslu justified in spirit, seen of angels, preached to the 
Gentiles, believed on in the world, and received up in glory. 
A Iso in another place There is one God, and one Mediator 
between God and man, even the man Jesus Christ, These 
be plain places for the proof and declaration of both na- 
tures, united and knit together in one Christ. Let us dili- 
gently consider and weigh the works that he did whilst ho 
lived on earth, and we shall thereby also perceive the self- 
same thing to be most true. In that he did hunger and 
thirst, eat and drink, sleep and wake, in that he preached 
his Gospel to the people, in that he wept and sorrowed for 
Jerusalem, in that he paid tribute for himself and Peter, 



The Sermon of the Nativity. 



in that lie died and suffered death : what other tiling did 
he else declare, hut only this, that he was perfect man as 
■we are? For which cause he is called in holy Scripture 
sometimes the Son of David, sometimes the Son of man, 
sometimes the Son of Mary, sometimes the Son of Joseph, 
and so forth, Now in that he forgave sins, in that- he 
wrought miracles, in that he did cast out devils, in that 
he healed men with his only word, in that he knew the 
thoughts of men's hearts, in that he had the seas at his 
commandment, in that he walked on the water, in that 
he rose from death to life, in that he ascended into hea- 
ven, and so forth; what other thing did he show therein, 
hut only that he was perfect God, coequal with the Fa- 
ther as touching his Deity? Therefore he saith, The Fa- 
ther and I are all one 9 which is to he understood of his 
Godhead. For as touching his manhood, he saith, The 
Father is greater than I am. Where are now those Mar- 
eionites, that deny Christ to have been born in the flesh, 
or to have been perfect man ? Where are now those 
Arians, which deny Christ to have been perfect God, of 
equal substance with the Father? if there be any such, 
we may easily reprove them with these testimonies of 
God's word, and such other. V/ here unto I am most sure 
they shall never be able to answer. For the necessity of 
our salvation did require such a Mediator and Saviour, as 
under one person should be a partaker of both natures s 
it was requisite he should be man, it was also requisite 
he should be God. For as the transgression came by 
man, so was it meet the satisfaction should be made by 
man. And because death, according to St. Paul, is the 
just stipend and reward of sin, therefore to appease the 
wrath of God, and to satisfy his justice, it was expedient 
that our Mediator should be such a one, as might take 
upon him the sins of mankind, and sustain the due punish- 
ment thereof, namely, death. Moreover, he came in flesh, 
and in the self-same flesh ascended into heaven, to declare 
and testify unto us, that all faithful people which stead- 
fastly believe in him shall likewise come unto the same 
mansion-place, whereunto he, being our chief Captain, is 
gone before. Last of all, he became man, that we there- 
by might receive the greater comfort, as well in our 
prayers, as also in our adversity, considering with our- 
selves, that we have a Mediator that is true man as we 
are, who also is touched with our infirmities, and was 
"tempted even in like sort as we are. For these and sim- 



The Servian of the Nativity. 



dry other causes, it was most needful he should come, 
lie did, in the fiesh. 

But because no creature, in thai lie is only a creature, 
hath or may have power to destroy death, and give life ; 
to overcome hell, and purchase heaven ; to remit sins, and 
give righteousness; therefore it was needful that our 
Messias, whose proper duty and office that was, should be 
not only foil and perfect man, but also full and perfect 
God. to the intent he might more fully and perfectly 
make satisfaction for mankind. God saith, This is my 
well-beloved Son, in whom I am well pleased. By which 
place we learn, that Christ appeased and quenched the 
wrath of his Father, not in that he was only the Son of 
man. hut much more in that he was the Son of God. 

Thus ye have heard declared out of the Scriptures, 
that Jesus Christ was (he true Messias and Saviour of the 
world, that he was by nature and substance perfect God 
and perfect man, and for what cause it was expedient it 
should be so. Now that we may be the more mindful 
and thankful unto God in this behalf, let us briefly con- 
sider, and call to mind the manifold and great benefits 
that we have received by the nativity and hirth of this 
our Messias and Saviour, 

Before Christ's coining into the world, all men univer- 
sally in Adam were nothing else but a wicked and 
crooked generation, rotten and corrupt trees, stony 
ground, full of brambles and briers, lost sheep, prodigal 
sons, naughty unprofitable servants, unrighteous stewards, 
workers of iniquity, the brood of adders, blind guides, 
sitting in darkness and in the shadow of deatli ; to be 
short, nothing else but children of perdition, and inhe- 
ritors of hell-fire. To this doth St. Paul bear witness in 
divers places of his Epistles, and Christ also himself in 
sundry places of his Gospel. But after he was once come 
down from heaven, and had taken our frail nature upon 
him, he made all them that would receive him truly, and 
believe his word, good trees, and good ground, fruitful 
and pleasant branches, children of light, citizens of hea- 
ven, sheep of his fold, members of his body, heirs of his 
kingdom, his true friends and brethren, sweet and lively 
bread, the elect and chosen people of God. For as St. 
Peter saith in his first Epistle and second chapter, He 
hare our sins in his body upon the cross ; he healed us. and 
made us whole by his strijies : and whereas before we were 
sheep going astray, he by his coming brought us home again 



The Sermon of the Nativity. 



345 



id the true Shepherd and Bishop of our souls, malting us a 
chosen generation, a royal priesthood, an holy nalion, apar- 
ticular people of God. in that he died for our offences, and 
rose for our justification. St. Paul to Timothy, the third 
chapter: We were, saith he. in times past, unwise, disobe- 
dient, deceived, serving divers lusts and pleasures, living in 
hatred, envy, maliciousness, and so forth. 

But after the loving kindness of God our Saviour ap- 
peared towards mankind, not according to the righteous- 
ness that wo have done, hut according to his great mercy* 
he saved us by the fountain of the new hirth, and by the 
renewing of the Holy Ghost, which he poured upon us 
abundantly, through Jesus Christ our Saviour, that we, 
being once justified by his grace, should be heirs of eter- 
nal life, through hope and faith in his blood. 

In these and such other places is set out before our 
eyes, as it were in a glass, the abundant, grace of God, 
received in Christ Jesus, which is so much the more 
wonderful, because it came not of any desert of ours, but Matt.ii/ 
of his mere and tender mercv, even then when we were ^f^; - 
his extreme enemies. But tor the better understanding j u h ^- 
and consideration of this thing, let us behold the end of Matt. is.' 
his coming, so shall we perceive what great commodity j h» 
and profit his nativity hath brought unto us miserable nSx. u 
and sinful creatures. The end of his coming was to n ° m iii * 
save and deliver his people, to fulfil the law for us, to 
bear witness unto the truth, to teach and preach the 
words of his Father, to give light unto the world, to call 
sinners to repentance, to refresh them that labour and be 
heavy laden, to cast out the prince of this world, to re- 
concile us in the body of his flesh, to dissolve the works 
of the Devil ; last of all, to become a propiuation for our 
sins, and not for ours only, but also for the sins of the 
whole world. 

These were the chief ends wherefore Christ became 
man, not for any profit that should come to himself there- 
by, but only for our sakes, that we might understand the 
will of God, be partakers of his heavenly light, be 
delivered out of the Devil's claws, released from the 
burden of sin, justified through faith in his blood, and 
finally received up into everlasting glory, there to reign 
with him for ever. Was not this a great and singular 
love of Christ towards mankind, that, being the express 
and lively image of God, he would notwithstanding 
humble himself, and take upon him the form of a ser- 
vant and that only to save and redeem us? O how much 

45 



3i<3 



The Sermon of the Nativity. 



are we bound to tlie goodness of God in (Lis behalf ! 
How many thanks and praises do we owe unto him for 
this our salvation, wrought by his dear and only Son 
Chris! ! who became a pilgrim on earth, to make us citi- 
zens in heaven; who became the son of man, to make us 
tlie sons of God ; who became obedient to the law, to 
deliver us from the curse of tlie law; who became pool*, 
to make us rich ; vile, to make us precious ; subject to 
death, to make us live for ever. What greater love 
could we silly creatures desire or wish to have at God's 
hands? 

Therefore, dearly beloved, let us not forget this ex- 
ceeding love of our Lord and Saviour, let us not show 
our elves unmindful or unthankful toward him : but let 
us love him, fear him, obey him, and serve him. Let us 
confess him with our mouths, praise him with our 
tongues, believe on him with our hearts, and glorify him 
with our good works. Christ is the light, let us receive 
the light. Christ is the truth, let us believe the truth. 
Christ is the way. let us follow the way. And because 
lie is our only master, our only teacher, our only shep- 
herd, and chief captain ; therefore let us become his ser- 
vants, his scholars, his sheep, and his soldiers. As for 
sin, the flesh, the world, and the Devil, whose servants 
and bond-slaves we were before Christ's coming, let us 
utterly cast them off, and defy them, as the chief and only 
enemies of our soul. And seeing we are once delivered 
from their cruel tyranny by Christ, let us never fall into 
their hands again, lest we chance to be in a worse case 
than ever we were before. Happy are they, saith the 
Scripture, that continue to the end. BefaithfuU saith God, 
until death, and I wilt give thee a crown of life. Again, 
he saith in another place, He that putt eth his hand unto the 
plough, and looketh back, is not meet for the kingdom of God* 
Therefore let us be strong, steadfast, and unmoveable, 
abounding always in the work of the Lord. Let us re- 
ceive Christ, not for a time, but for ever; let us believe 
his word, not for a time, but for ever ; let us become his 
servants, not for a time, but for ever ; in consideration 
that he hath redeemed and saved us, not for a time, but 
for ever; and will receive us into his heavenly kingdom, 
there to reign with him, not for a time, but for ever. To 
him therefore with the Father and the Holy Ghost, be all 
honour, praise, and glory, for ever and ever. Amen. 



AN 



II Q M I L Y 



FOR 

Good-Friday, concerning the Death and Passion of our 
Saviour Jesus Christ. 



IT should not become us, well-beloved in Christ, being 
that people which be redeemed from the Devil, from 
sin and death, and from everlasting damnation, by Christ, 
to suffer this time to pass forth without any meditation 
and remembrance of that excellent work of our redemp- 
tion, wrought as about this time, through the great mercy 
and charity of our Saviour Jesus Christ, for us wretched 
sinners, and his mortal enemies. For if a mortal man's 
deed, done to the behoof of the common wealth, be had 
in remembrance of us, with thanks for the benefit and 
profit which we receive thereby ; how much more readily 
should we have in memory this excellent act and benefit 
of Christ's death? whereby he hath purchased for us the 
undoubted pardon and forgiveness of our sins, whereby 
he made at one the Father of heaven with us, in such 
wise, that he taketh us now for his loving children, and 
for the true inheritors, with Christ his natural Son, of the 
kingdom of heaven. And verily so much more doth 
Christ's kindness appear unto us, in that it pleased him to 
deliver himself of all his goodly honour, which he was 
equally in with his Father in heaven, and to come down 
into this vale of misery, to be made mortal man, and to 
be in the state of a most low servant, serving us for our 
wealth and profit ; us, I say, which were his sworn ene- 
mies, which had renounced his holy law and command- 
ments, and followed the lusts and sinful pleasures of our 
corrupt nature. And yet, I say, did Christ put himself coioss.ii, 
between God's deserved wrath and our sin, and tent 
that obligation, wherein we were in danger to Go J, and 
paid our debt. Our debt was a great deal too great for 



3i8 



The Sermon of the "Passion 



us to have paid. And without payment, God the Father 
could never be at one with us. Neither was it possible to 
be loosed from this deb* by our own ability. It pleased 
him therefore to be the payer thereof, and to discharge us 
quite. 

W ho can now consider the grievous debt of sin, which 
could none otherwise be paid, but by the death of an In- 
nocent, and will not hate sin in his heart ? If God hateth 
sin so much, that lie would allow neither man nor angels 
for the redemption thereof, but only the death of his 
only and well beloved Son, who will not stand in fear 
thereof? If we, my friends, consider this, that for our 
sins this most innocent Lamb was driven to death, we 
shall have much more cause to bewail ourselves that we 
w ere the cause of his death, than to cry out of the malice 
and cruelty of the Jews, which pursued him to his death. 
We did the deeds wherefore he was thus stricken and 
wounded; they were only the ministers of our wicked- 
ness. It is meet then that we should step low down into our 
hearts, and bewail our own wretchedness and sinful liv- 
ing. Let us know for a certainty, that if the most dearly 
beloved Son of God was thus punished and stricken for 
the sin which he had not done himself; how much more 
ought we sore to be stricken for our daily and manifold 
sins which we commit against God, if we earnestly repent 
us not, and be not sorry for them ? No man can love sin, 
which God hateth so much, and be in his favour. o 
man can say that he lovelh Christ truly, and have his 
great enemy (sin 1 mean, the author of his death) fami- 
liar and in friendship with him. So much do we love God 
and Christ, as we hate sin. We ought therefore to take 
great heed, that we be not favourers thereof, lest we be 
found enemies to God, and traitors to Christ. For not 
only they, which nailed Christ upon the cross, are his tor- 

HeUyi. mentors and crucifiers; But all they, saith St. Paul, cru- 
cify again the Son of God, as much as is in them, who do 

Rorr.^i. commit rice and sin, winch brought him to his death. If the 
wages of sin be death, and death everlasting, surely it is no 

Bom-viii. small danger to he in service thereof. If we live after the 
fiesh, and after the sinful lusts thereof, St. Pawl threaten- 
ed}, yea, Almighty God in St. Paul threatened], that we 
shall surely die. We can none otherwise live to God, but 
by dying to sin. If Christ be in us, then is sin dead in us : 
and if the Spirit of God be in us, which raised Christ 
from death to life, so shall the same Spirit raise us to the 

Rsm. i. resurrection of everlasting life. But if sin rule and reign in 



for Good-Friday. 



lis, then is God, which is the fountain of all grace and vir- 
tue, departed from us: then hath the Devil and his ungra- 
cious spirit rule and dominion in us. And surely if in such 
miserable state we die, we shall not rise to life, but fall 
down to death and damnation, and that without end. 
For Christ hath not so redeemed us from sin, that we may 
safely return thereto again: but he hath redeemed us, toAouV 
that we should forsake the motions thereof, and live to Jasito * 
righteousness. Yea, we be therefore washed in our bap- 
tism from the filthiness of sin, that we should live after- 
ward in the pureness of life. In baptism we promised to 
renounce the Devil and his suggestions, we promised to 
be, as obedient children, always following God's will 
and pleasure. Then if he be our Father indeed, let us 
give him his due honour. If we be his children, let us 
show him our obedience, like as Christ openly declared 
his obedience to his Father, which, as St. Paul vvriteth, pwui; 
was obedient even to the very death, the death of the cross. 
And this he did for us all that believe in him. For him- 
self lie was not punished, for he was pure and untlefiled of 
all manner of sin. He was wounded, saith Isaiah, for our Isaia *iiii« 
wickedness, and stripped for our sins: he suffered the pe- 
nalty of them himself, to deliver us from danger: He 
hare, saith Isaiah, all our sores and infirmities upon his own 
hack. No pain did he refuse to suffer in his own body, 
that he might deliver us from pain everlasting* His 
pleasure it was thus to do for us; we deserved it not. 
Wherefore the more we see ourselves bound unto him, the 
more he ought to be thanked of us, yea, anil the more 
hope may we take, that we shall receive all other gootl 
things of his hand, in that we have received the gift of 
his onl ( \ Son, through his liberality. Fur if God, saith 
St. Paul, hath not spared his own Sonfrompain and punish- Rom. vu- 
mcnt, hut delivered him for us all unto the death ; how should 
he not give us all other things with him? If we want any 
thing, either for body or soul, we. may lawfully and boldly 
approach to God as to our merciful Father, to ask that we 
desire, and we shall obtain it. For such power is given to Joimi, 
us, to be the children of God, *o many as believe in 
Christ's name. In his name whatsoever we ask, we shall Matt.*; 
have it granted us. For so well pleased is the Father Al- 
mighty God with Christ his Son, that for his sake he fa- 
voureth us, and will deny us nothing. So pleasant was 
this sacrifice and oblation of his Son's death, which he so 
obediently and innocently suffered, that we should take it 
for the only and full amends for all the sins of the world* 



359 



The Sermon of the Passion 



And such favour did lie purchase by his death, of his hea- 
venly P'&ther for us, that for the merit thereof fif we be 
true Christians indeed, and not in word only) we be now 
fully in God's grace again, and clearly discharged from 
our sin. No tongue surely is able to express the worthi- 
ness of this so precious a death. For in this standeth the 
continual pardon of our daily offences, in this resteth our 
justification, in this we be allowed, in this is purchased 

Actsh-. the everlasting health of all our souis. Yea, there is none- 
other thing that tan bendmed under heaven to save our souls', 
but this only work of Christ's precious offering of his body 
upon the altar of the cross. Certainly there can be no w ork 
of any mortal man, be he never so holy, that shall be 
coupled in merits with Christ's most holy act. For no 
doubt, all our thoughts and deeds were of no value, if 
they were not allowed in the merits of Christ's death. 
All our righteousness is far imperfect, if it be compared 
with Christ's righteousness : for in his acts and deeds 
there was no spot of sin, or of any imperfeetness. And 
for this cause they were the more able to be the true 
ouvdeedsbe amends of our righteousness, where our acts and deeds be 

fceiion. impfcr full of imperfection and infirmities, and therefore nothing 
worthy of themselves to stir God to any favour, much less 
to challenge that glory that is due to Christ's act and 

psai. csv. merit ; For not to us, saith David, not to us, but to thy 
name give the glory, Lord. Let us therefore, good 
friends, with all reverence glorify his name, let us mag- 
nify and praise him for ever. For he hath dealt with us 
according to his great mercy ; by himself hath he pur- 

HVb.i. chased our redemption. Fie thought it not enough to 
spare himself, and to send his angel to do this deed ; but 
he would do it himself, that he might do it the better, 
and make it the more perfect redemption. He was no- 
thing moved with the intolerable pains that he suffered in 
the whole course of his long passion, to repent him thus 
to do good to his enemies ; but he opened his heart for 
us, and bestowed himself wholly for the ransoming of us. 
Let us therefore now open our hearts again to him, and 
study in our lives to be thankful to such a Lord, and 
evermore to be mindful of so great a beneiit ; yea. let us 

Actisvii. take up our cross with Christ, and follow him. His pas- 
sion is not only the ransom and whole amends for our sin, 
but it is also a most perfect example of all patience and 
sufferance. For if it behoved Christ thus to suffer, and to 
enter into the glory of his Father; why should it not be- 
come us to bear patiently our small crosses of adversity* 



for Good-Friday, 



351 



and the troubles of this world ? For surely, as saith St. i Peter fi. 
Peter, Christ therefore suffered, to leave us an example to 
follow his steps. And if we suffer villi him, we shall be iinm.fi. 
'sure also to reign with him in heaven. Not thai the suf- Matt.'™ 1 ' 
feranee of this transitory life should be worthy of that Kch,x, r 
glorv to come; but gladly should we be contented to suf- 
fer, to be like Christ in our life, that so by our works we 
may glorify our Father which is in heaven. And us it is 
painful and grievous to bear the cross of Christ in the 
griefs and displeasures of this life; so it hringeth forth the 
joyful fruit of hope in all them that be exercised there- James Y . 
with. Let us not so much behold the pain, as the re- 
ward that shall follow that labour. Nay, let us rather 
endeavour ourselves in our sufferance to endure innocently 
and guiltless, as our Saviour Christ did. For if we i peter s. 
suffer for our deservings, then hath not patience his per- 
fect work in us : but if undeservedly we suffer loss of goods 
and life, if we suffer to be evil spoken of for the love of 
Christ, this is thankful afore God ; for so did Christ suffer. 
He never did sin, neither was any guile found in Ms mouth. J h c 2 enee 
Yea. when he was reviled with taunts, he reviled not again; 
when he was wrongfully dealt with, he threatened not 
again* nor revenged his quarrel, but delivered his cause to 
him that judgeth rightly. 

Perfect patience caret h not what nor how much it suf- perfect P a- 
fercth, nor of whom it suffereth, whether of friend or foe; tience * 
but studieth to suffer innocently, and without deserving. 
Yea, he, in whom perfect charity is, eareth so little to 
revenge, that he rather studied to do good for evil, to bless Matt. v. 
and say well of them that curse him, to pray for them that 
pursue him, according to the example of our Saviour Christ, 
who is the most perfect example and pattern of all meek- 
ness and sufferance, which hanging upon the cross, in The meet 
most fervent anguish bleeding in every part of his blessed ness of Christ * 
body, being set in the midst of his enemies and cruei- 
iiers ; and he, notwithstanding the intolerable pains which 
they saw him in, being of them mocked and scorned de- 
spitefully without all favour and compassion, had yet to- 
wards them such compassion in heart, that he pray ed to 
his Father of heaven for them, and said, Fat her, forgive Lukex*, 
them. for they wot not what they do. What patience was 
it also which he showed, when one of his own apostles 
and servants, which was put in trust of him, came to be- 
tray him unto his enemies to the death ! He said nothing 
worse to him, but, Friend, wherefore art thou corned Thus Matt-xT. 
good people t should we call to mind the great examples 



The Sermon of the Passion 



of charity which Christ showed in his passion, if we will 
fruitfully remember his passion. Such charity and love 
should we bear one lo another, if we will be tlse true ser- 

Matt.v. fanis of Christ. For if we love but them that love and say 
well by its, what great tiling is it that we do? saith Christ. 
Do not the Paynims and open sinners so 9 We must be more 
perfect in our charity than thus, even as our. father in 
heaven is perfect, which maketh the light of his sun to rise 
upon the good and the bad, mid sendeth his rain upon the 
kind and unkind. Afier this manner should we show our 
charity indifferently, as well to one as to another, as well 
to friend as foe, like obedient children, after the example 
of our Father in heaven. For if Christ was obedient to his 
Father even to the death, and that the most shameful death, 
(as the Jews esteemed it) the death of the cross; why should 

E-eeius. sxviii. ifitnat be obedient to God in lower points of charity and pa- 

:Matt. xxviii. tience ? Let us forgive then our neighbours their small faults?, 
as God for Christ's sake hath forgiven us our great. 

It is not meet that we should crave forgiveness of our 
great offences at God's hands, and yet will not forgive 
the small trespasses of our neighbours against us. We 
do call for merer in vain, if we will not show mercy to our 
neighbours. For if we will not put wrath and displea- 
sure forth of our hearts to our Christian brother, no more 
will God forgive the displeasure and wrath that our sins 
have deserved before him. For under this condition doth 
God forgive us, if we forgive other. It becoraeth not 
Christian men to be hard one to another, nor yet to think 
their neighbour unworthy to be forgiven. For howso- 
ever unworthy he is, yet is Christ worthy to have thee do 
thus much for his sake; he hath deserved it of thee, that 
thou shouldst fos'give thy neighbour. And God is also to be 
obeyed, which eommandeth us to forgive, if we will have 
any part of the pardon which our Saviour Christ purchased 
once of God the Father, by shedding of his precious blood. 

ja»e S Y. Nothing becometh Christ's servants so much as mercy and 
compassion. Let us then be favourable one to another, 
and pray we one for another, that we may be healed 
from all frailties of our life, the less to offend one the 

Eph.r. other; and that we may be of one mind and one spirit, 
agreeing together in brotherly love and concord, even 
like the dear children of God. By these means shall 
we move God to be merciful unto our sins, yea, and 
we shall be hereby the more ready to receive our Sa- 
viour and Maker in his blessed sacrament, to our ever- 
lasting comfort and health of soal. Christ delighteth 



for Good-Friday. 



S53 



*t> enter and dwell in (hat soul where love and charity 
ruleth, and where peace and concord is seen. For thus 
vriteth St. John ; God is charity : he that dbideth in charity, 1 J 01 " 1 
abidetk in God, and God in him. And by this, saith he, * 
we shall know that we he of God, if we love our brethren. 
Fea* and by this shall we know that we be delivered from 
death to life, if we love one another. But he which hateth 
Ms brother, saith the same Apostle, alndeth in death, even i j hn ii. 
in the danger of everlasting death, and is moreover the child 
of damnation and of the devil, cursed of God, and hated 
( so long as he so remaineth J of God and all his heavenly 
company. For as peace and charity make us the blessed 
children of Almighty God, so doth hatred and envy make 
ns the cursed children of the Devil. God give us ail grace R Qm .^;, is 
to follow Christ's examples in peace and in charity, in pa- 
tience and sufferance, that we now may have him our 
guest to enter and dwell within us, so as we may be in 
full surety, having such a pledge of our salvation. If we 
have him and his favour, we may be sure we have the 
favour of God by his means. For he sitteth on the right 
hand of God his Father, as our proctor and attorney, 
pleading and suing for us in ail our needs and necessities. 
Wherefore, if we want any gift of godly wisdom, we 
may ask it of God for Christ's sake, and we shall have it. 
Let us consider and examine ourselves, in what want we 
he concerning this virtue, of charity and patience. If we 
see that our hearts be nothing inclined thereunto, in for- 
giving them that have offended against us, then let us 
knowledge our want, and wish to God to have it. But if we 
-want it, and see in ourselves no desire thereunto, verily 
we be in a dangerous case before God, and have need to 
make much earnest prayer to God, that we may have such 
an heart changed, to the grafting in of a new. For unless 
we forgive other, we shall never be forgiven of God. 
No, not all the prayers and good works of other can pa- 
cify God unto us, unless we be at peace, and at one with 
our neighbour. Nor all our deeds and good works can 
move God to forgive us our debts to him, except we for- 
give to other. He setteth more by mercy than by sacri- 
fice. Mercy moved our Saviour Christ to suffer for his 
enemies: it becometh us then to follow his example. 
For it shall little avail us to have in meditation the fruits 
and price of his passion, to magnify them, and to delight 
or trust in them, except we have in mind his examples in 
passion to follow them. If we thus therefore consider 
Christ's death; and will stick thereto with fast faith for 

*6 



33ii The Sermon of the Passion for Good-Friday. 

the merit and deserting thereof, and will also frame our- 
selves in sueh wise to bestow ourselves, and all that we 
have by eharity, to the behoof of our neighbour, as Christ 
spent himself wholly for our profit, then do we truly re- 
member Christ's death : and being thus followers of Christ's 
steps, we shall be sure to follow him thither, where he 
sitteth now with the Father and the Holy Ghost j to whom 
he all honour and glory. Amen, 



THE 



SECOND HOMILY 

coxcehxixg 

The Death and Passion of our Saviour Christ 

THAT we may the better conceive the great mercy 
and goodness of our Saviour Christ, in suffering 
death universally for all men, it behoveth us to descend 
into the bottom of our conscience, and deeply to consider 
the first and principal cause wherefore he was compelled 
so to do. When our great grandfather Adam had broken Gen.v, 
God's commandment, in eating the apple forbidden him 
in Paradise, at the motion and suggestion of his wife, he 
purchased thereby, not only to himself, but also to his 
posterity for ever, the just wrath and indignation of God, 
who, according to his former sentence pronounced at the 
giving of the commandment, condemned both him and 
all his to everlasting death, both of body and soul. For 
it was said unto him, Thou shalt eat freely of every tree in Gen.i; 
the garden: but as touching the tree of knowledge of good 
and ill 9 thou shalt in no wise eat nf it : for in what hour 
soever thou eatest thereof thou shalt die the death. Now 
as the Lord had spoken, so it came to pass. Adam took 
upon him to eat thereof, and in so doing he died the death* 
that is to say, he became mortal, he lost the favour of 
God, he was cast out of Paradise, he was no longer a 
citizen of heaven, but a firebrand of hell, and a bond- 
slave to the Devil. To this doth our Saviour bear wit- 
ness in the Gospel, calling us lost sheep, which have gone Lukezv. 
astray, and wandered from the true Shepherd of our souls. 
To this also doth St. Paul bear witness, saving, that by the 
offence of only «#dam, death came upon all men to condem- wMl> 
nation. So that now neither he, or any of his, had any 
right or interest at all in the kingdom of heaven, but 
were become plain reprobates and castaways, being per- 
petually damned to the everlasting pains of hell-fire. In 



356 



The second Sermon of the Passion* 



this so great misery ami wretchedness, if mankind could 
have recovered himself again, and obtained forgiveness at 
God's hands, I hen had his case been somewhat tolerable, 
because lie might have attempted some way how to deli- 
ver himself from eternal death. But there was no way 
left unto him, he could do nothing that might pacify 
God's wrath, he was altogether unprofitable in that be- 
half. There ivas not one that did good, no not one. And 
how then could he work his own salvation ? Should he 
go about to pacify God's heavy displeasure, by offering up 
burnt-sacrifices, according as it was ordained in the old 
Law ? by offering up the Hood of oxen, the Mood of calves, 
the blood of goats, the blood of lambs, and so forth ? O these 
things were of no force nor strength to take away sins, 
they could not put away the anger of God, they could 
not cool the heat of his wrath, nor yet bring mankind 
into favour again, they were but only figures and shadows 
of things to come, and nothing else. Read the Epistle to 
the Hebrews ; there shall you find this matter largely dis- 
cussed, there shall you learn in most plain words, that the 
bloody sacrifice of the old Law was imperfect, and not 
able to deliver man from the state of damnation by any 
means; so that mankind, in trusting thereunto, should 
trust to a broken staff, and in the end deceive himself. 
What should he then do ? Should he go about to serve 
and keep the Law of God divided into two tables, and so 
purchase to himself eternal life ? Indeed, if Adam and his 
posterity had been able to satisfy and fulfil the Law per- 
fectly, in loving God above all things, and their neigh- 
bour as themselves, then should they have easily quench- 
ed the Lord's wrath, and escaped the terrible sentence of 
eternal death pronounced against them by the mouth of 
Almighty God. For it is written, I)o this, and thou shall 
live; that is to say, fulfil my commandments, keep thy- 
self' upright and perfect in them according to my will ; 
then shalt thou live, and not die. Here is eternal life 
promised with this condition, and so, that they keep and 
observe the Law. But such was the frailty of mankind 
after his fall, such was his weakness and imbecility, that 
he could not walk uprightly in God's commandments, 
though he would never so fain ; but daily and hourly fell 
from his bounden duty, offending the Lord his God di- 
vers ways, to the great increase of his condemnation, in- 
somuch that the prophet David crieth out on this wise : 
Ml have gone astray, all are become unprofitable, there is 
none that doth good, no not one. In this case what profit 



The second Sermon of the Passion. 



35? 



eould lie have by the Law ? None at all. For as St. 
James saith. He that shall observe the whole Law, and yet Jamesii. 
faileth in one point, is become guilty of all. Ami in the 
Book of Deuteronomy it is written. Cursed be he, saith Deut.xx\Si. 
God, which aMdeth not in all things that are written in the 
~book of the Law, to do them. 

Behold, the Law bringelh a curse with it, and maketh 
it guilty, not because it is of itself naught or unholy, 
(God forbid we should so think) but because the frailty 
of our sinful flesh is such, that we can never fulfil it, 
according to the perfection that the Lord requireth. 
Could Adam then, think you, hope or trust to be 
saved by the Law ? No, he could not. But the more 
lie looked on the Law, the more he saw his own dam- 
nation set before his eyes, as it were in a clear glass. 
So that now of himself he was most wretched and 
miserable, destitute of all hope, and never able to pa- 
cify God's heavy displeasure, nor yet to escape the terri- 
ble judgment of God, where unto he and all his posterity 
were fallen, by disobeying the strait commandment of 
the Lord their God. But the abundant riches of God 9 s Rom.*;. 
great mercy ! the unspeakable goodness of his heavenly 
wisdom ! When all hope of righteousness was past on our 
part, when we had nothing in ourselves, -whereby we might 
quench his burning wrath, and work the salvation of our 
oivn souls, and rise out of the miserable estate wherein wc 
lay ; then, even then did Christ the Son of God, by the ap- 
pointment of his Father, come down from heaven, to be 
wounded for our sakes, to be reputed with the wicked, to be 
condemned unto death, to take upon him the reward of our 
sins, and to give his body to be broken on the cross for our 
offences. He, saith the Prophet Isaiah, (meaning Christ) 
hath borne our infirmities, and hath carried our sorrows ; Isaiah lv ° 
the chastisement of our peace teas upon him, and by his 
stripes we were made whole. St. Paul likewise saith, God „ Cor v 
made him a sacrifice for our sins, xvhich knew not sin, that 
we should be made the righteousness of God by him. And 
St. Peter most agreeably writing in this behalf, saith, 
Christ hath once died, and suffered for our sins, the just 
for the unjust, &c. To these might be added an infinite 
number of other places to the same effect ; but these few 
shall be sufficient for this time. 

Now then (as it was said in the beginning) let us 
ponder and weigh the cause of his death, that thereby 
we may be the more moved to glorify him in our whole 
life. Which if you will ha Ye eomprehended briefly in 



35S 



The second Sermon of the Passion. 



one word, it was nothing else on onr part but only the 
transgression and sin of mankind. When the angel came 
to wain Joseph that he should not fear to take Mary to 
his wife, did he not therefore will the child's name to 
he called Jesus, because he should save his people from 
their sins? When John the Baptist preached Christ, and 
showed him to the people with his finger, did he not 
plainly say unto them, Behold the Lamb of God, which 

joimi. tuketh atvay the sins of the world*} When the woman of 

Matt.Ks. Canaan besought Christ to help her daughter, which 
was possessed with a devil, did he not openly confess that 
he was sent to save the lost sheep of the house of Israel, by 
giving his life for their sins? It was sin then, O man. even 
thy sin. that caused Christ, the only Son of God, to he 
crucified in the flesh, and to suffer the most vile and slan- 
derous death of the cross. If thou hadst kept thyself 
upright, if thou hadst observed the commandments, if 
thou hadst not presumed to transgress the \vill of God in 

nam. v, thy first father Adam, then Christ, being in form of God, 
needed not to have taken upon him the shape of a ser- 
vant ; being immortal in heaven, he needed not to be- 
come mortal on earth ; being the true bread of the soul, 
he needed not to hunger; being the healthful water of 
life, he needed not to thirst 5 being life itself, he needed 
not to have suffered death. But to these and many other 
such extremities was he driven by thy sin, which was so 
manifold and great, that God could be only pleased in 
him, and none other. Canst thou think of this, O sin- 
ful man, and not tremble within thyself? Canst thou 
hear it quietly, without remorse of conscience, and sor- 
row of heart ? Did Christ suffer his passion for thee, and 
wilt thou show no compassion towards him? While Christ 
was yet hanging on the cross, and yielding up the ghost* 

ijatt.Kxvu. the Scripture witnesseth that the veil of the temple did rent 
in twain, and the earth did quake, and the stones clave asun- 
der, that the graves did open, and the dead bodies rise; and 
shall the heart of man be nothing moved to remember 
how grievously and cruelly he was handled of the Jews 
for our sins ? Shall man show himself to be more hard- 
hearted than stones, to have less compassion than dead 
bodies ? Call to mind, O sinful creature, and set before 
thine eyes Christ crucified. Think thou seest his body 
stretched out in length upon the cross, his head crowned 
with sharp thorns, and his hands and his feet pierced 
with nails, his heart opened with a long spear, his flesh 
rent and torn with whips, his brows sweating water and 



Tlie second Smnon of the Passion. 



359 



blood: think thou hearest him now crying in an intoler- 
able agony to his Father, and saying, My God* my God* 
why hast thou forsaken me ? Could st thou behold this wo- 
ful sight, or hear this mournful voice, without tears, con- 
sidering that he suffered all this? not for any desert of 
his own, but only for the grievousness of thy sins ? O that 
mankind should put the everlasting Son of God to such 
pains ! O that we should be the occasion of his death, 
and the only cause of his condemnation ! May we not 
justly cry, woe worth the time that ever we sinned ? O 
iny brethren, let this image of Christ crucified be always 
printed in our hearts ; let it stir us up to the hatred of sin, 
and provoke our minds to the earnest love of Almighty 
God. For why ? Is not sin, think you, a grievous thing 
in his sight, seeing, for the transgressing of God's precept 
in eating of one apple, he condemned all the world to per- 
petual death, and would not be pacified, but only with ike 
blood of his own Son ? True, yea, most true is that say- 
ing of David. Thou, Lord, hatest all them that work ini- Psa i mT? 
quity, neither shall the wicked and evil man dwell with thee. 
By the mouth of his holy Prophet Isaiah, he cried mainly isaiahv, 
out against sinners, and saith, Woe be unto you that draw 
iniquity with cords of vanity, and sin as it were with cart- 
ropes. 

Did he not give a plain token how greatly he hated and 
abhorred sin, when he drowned all the world, save only Gen.vii* 
eight persons; when he destroyed Sodom and Gomorrah G en. six. 
with fir« and brimstone; when in three days space he 
killed with pestilence threescore and ten thousand for Da- 2 Sam. x*\v 
vid's offence; when he drowned Pharaoh and all his host §Sfem 
in the Red Sea; when he turned Nabuehodonosor the king J*^*** 
into the form of a brute beast, creeping upon all four ; when 
he suffered Aehitophel and Judas to hang themselves upon 
the remorse of sin, which was so terrible to their eyes? 
A thousand such examples are to be found in Scripture, 
if a man would stand to seek them out. But what need 
-we ? This one example, which we have now in hand, is 
of more force, and ought more to move us, than all the 
re9t. Christ being Hie Son of God, and perfect God himself 9 
who never committed sin, was compelled to come down from 
heaven, to give his body to be bruised and broken on the 
cross for our sins, Was not this a manifest token of God's 
great wrath and displeasure towards sin, that he could be 
pacified by no other means, but only by the sweet and 
precious blood of his dear Son ? O sin, sin, that ever thou 
shouldest drive Christ to such extremity ! Woe worth the 



36u 



The second Sermon of the Passioii. 



time Hint ever (lion earnest into the work). Bui whai 
bootelh it now to bewail ? Sin is come, and so come thai: 

prov.xxiv. it cannot be avoided. There is no man living, no not the 
juslest man on the earth, hut hefalleth seven times a: day, as 
Solomon saith. And our Saviour Christ, although be 
bath delivered us from sin, yet not so that we shall be 
free from committing sin. but so that it shall not be im- 

Rom.vi. puled to our condemnation. He hath taken upon him the 
just reward of sin* which was death, and by death hatli 
overthrown death; that we believing in Mm might live for 
ever, and not die. Ought not this to engender extreme ha- 
tred of sin in us, to consider that it did violently, as it were? 
pluck God out of heaven, to make him feel the horrors 
and pains of death ? O that we would sometimes consider 
this in the midst of our pomps and pleasures: it would 
bridle the outrageousness of the flesh, it would abate and 
assuage our carnal affections, it would restrain our fleshly 
appetites, that we should not run at random, as we com- 
monly do. To commit sin wilfully and desperately, with- 
out fear of God, is nothing else but to crucify Christ anewj. 

HeKvf. as we are expressly taught in the Epistle to the Hebrews. 

"Which thing if it were deeply printed in all men's hearts, 
then should not sin reign every where so much as it doth? 
to the great grief and torment of Christ now sitting in 
heaven* 

Let us therefore remember, and always bear in mind 
Christ crucified, that thereby we may be inwardly moved 
both to abkor sin throughly, and also with an earnest and 
zealous heart to love God. For this is another fruit 9 
joimiii. "which the memorial of Christ's death ought to work in 
us, an earnest and unfeigned love towards God. So God 
loved the worlds saith St. John, that he gave his only begot- 
ten Son, that whosoever believeth in him should not perish, 
but have life everlasting. If God declared so great love 
towards us his silly creatures, how can we of right but 
love him again ? Was not this a sure pledge of his love, 
to give us his own Son from heaven ? He might have 
given us an angel if he would, or some other creature* 
and yet should his love have been far above our deserts. 
Now he gave us not an angel, but his Son. And what 
Son? His only Son, his natural Son, his well-beloved 
Son, even that Son whom he had made Lord and Ruler of 
all things. Was not this a singular token of great love 2 
But to whom did he give him? He gave him to the 
whole world; that is to say, to Adam, and.all that should 
come after him. O Lord; what had Adam, or any other 



The second Sermon of the Passion. 



361 



man, deserved at God's hands, that he should give us his 
own Son ? We are all miserable persons, sinful persons, 
damnable persons, justly driven out of Paradise, justly 
excluded from heaven, justly condemned to hell-fire: 
and yet (see a wonderful token of God's love) he gave 
us his only begotten Son, us I say, that were his extreme 
and deadly enemies, that we, by virtue of his blood shed 
upon the cross, might be clean purged from our sins, and 
made righteous again in his sight. Who can choose but 
marvel, to hear that God should show such unspeakable 
love towards us, that were his deadly enemies? Indeed, 
O mortal man, thou oughtest of right to marvel at it, and 
to acknowledge (herein God's great goodness, and mercy 
towards mankind, which is so wonderful, that no flesh, be 
it never so worldly wise, may well conceive it, or express 
it. For, as St. Paul tcstilieth, God greatly commendeth R«m.v, 
and selteth out his love towards us, in that he sent his Son 
Christ to die for us, when we were yet sinners, and open 
enemies of his name. If we had in any manner of wise de- 
served it at his hands, then had it been no marvel at 
all: but there was no desert on our part, wherefore he 
should do it. Therefore, thou sinful creature, when thou 
nearest that God gave his Son to die for the sins of the 
world, think not he did it for any desert or goodness that 
was in thee, for thou wast then the bond-slave of the 
devil : but fall down upon thy knees, and cry with the 
Prophet David, Lord, what is man, that thou art so mind- Psaim vui. 
ful of him ; or the son of man, that thou so regardest him ? 
And seeing he hath so greatly loved thee, endeavour thy- 
self to love him again, with all thy heart, with all thy 
soul, and with all thy strength, that therein thou mayest 
appear not to be unworthy of his love. I report me to 
thine own conscience, whether thou wouldest not think 
thy love ill bestowed upon him, that could not find in his 
heart to love thee again ? If this be true, (as it is most 
true) (hen think how greatly it bchoveth thee in duty to 
love God, which hath so greatly loved thee, that he hath 
not spared his own only Son from so cruel and shameful 
a death for thy sake. And hitherto concerning the cause 
of Christ's death and passion, which as it was on our part 
most horrible and grievous sin, so on (he other side it was 
the free gift of God, proceeding of his mere and tender 
love towards mankind, without any merit or desert of our 
part. The Lord for his mercies sake grant that we never 
forget this great benefit of our salvation in Christ Jesus, but 
that we always show ourselves thankful for it, abhorring 

47 



362 



The second Sermon of the Passion. 



all hind of wickedness and sin, and applying our minth 
vhelh to the service of God, and the diligent keeping of 
his commandments. 

Aow it remaineth that I show unto you, how to apply 
Chiefs death and passion to our comfort, as a medicine 
to out wounds, so that it may work the same effect in us 
wherefore it was given, namely, the health and salvation 
of our souls. For as it profited* a man nothing to have 
salve, unless it be well applied to the part infected ; so the 
death of Christ shall stand us in no force, unless we apply 
it to, ourselves in such sort as God hath appointed. Al- 
mighty God commonly worked] by means, and in this 
thing he hath also ordained a certain mean, whereby 
we may take fruit and profit to our souls' health. 

TV' hat mean is that? Forsooth it is faith. Not an un- 
eonstant or wavering faith, but a sure, steadfast, grounded, 
and unfeigned faith. God sent his Son into the world, saith 
St. John. To what endr That whosoever believeth in him 
should not perish, hut hare life everlasting, Mark these 
words, that w-hosoever believeth in him. Here is the mean, 
whereby we must apply tlse fruits of Christ's death unto 
our deadly wound. Here is the mean, whereby we must 
obtain eternal life : namely, faith. For, as St, Paul teacheth 

Rom.*. j n Epistle to the Romans, with the heart man believeth 
unto righteousness, and with the mouth confession is made 
unto salvation. Paul being demanded of the keeper of the 

Actesvi. prison, what he should do to be saved? made this answer : 
Believe in the Lord Jesus, sasrJiuM thou and thme house both 
be saved. After the Evangelist had described and set forth 
unto us at large the life and the death of the Lord Jesus, 

Jobnxx. in the end he concluded! wish these words: These things 
are written, that we may believe Jesus Christ to be the 
Hon of God. and through faith obtain eternal life. To 
conclude with die word* of St Paul, which are these: 

nanus. Christ is the end of tin Law unto salvation, for every one 
thai . doth believe. Bv this then you may well perceive, 
that the only mean and instrument c f salvation required 
of our parts is faith: that is to say, a sure trust and 
60nfidcn.ee in the mercies of God; whereby we persuade 
ourselves, that God both hath, and will forgive our sins, 
that he hath accepted us again into his favour, that he 
hath released us from t lie bonds of damnation, and re- 
ceive* 1 us again into the number of his cleel people, not 
for err merits or deserts, but only and solely for the 
merits of Christ's death and passion, who became man 
for our sakes; and humbled himself to sustain the re- 



The second Sermon of the Passion, 



proaeli of the cross, that we thereby mi *ht be saved, and 
jBi ite inheritors of the kingdom of heaven. This faith is 
required at our hands. And this if we keep steadfastly at 
our hearts, there is no doubt but we shall obtain salva- 
tion at God's hands, as did Abraham, Isaac, and Jacob, 
of whom the Scripture saith. that Iheij believed* and H was 
imputed unto them for righteousness. Was it imputed unto 
them only? and shall it not be imputed unto us also? Yes, 
if we have (he same faith as they had. it shall be as truly 
imputed unto ns for righteousness, as it was unto them. 
For it is one faith that must save both us and them, even 
a sure anil steadfast faith in Christ Jesus : who. as ye have 
heard, came into the world for this end, that whosoever 
believe in him should not perish, but have life everlasting. Jo3m iiL 
But here we must take heed that we do not halt with God 
through an nnconstant and wavering faith, but that it. be 
strong and steadfast to our lives' end. He that wavereth, James i. 
saith St. James, is like a wave of the sea; neither let that 
man think that he shall obtain any thing at God's hands. 
Peter coming to Christ upon the water, because he fainted Matt, vir 
in faith, was in danger of drowning. So we, if we begin 
to waver or doubt, it is to be feared lest we shall sink as 
Peter did; not into <he water, but into the bottomless pit 
of hell-tire. Therefore I say unto you, that we must ap- 
prehend the merits of Christ's death and passion by faith, 
and that with a strong and steadfast faith, nothing doubt- 
ing, but that Christ, by his own oblation, and once offering 
of himself upon the cross, hath taken away our sins, and 
hath restored us again into God's favour, so fully and per- 
fectly, that no other sacrifice for sin shall hereafter be re- 
quisite or needful in all the world. 

Thus have ye heard in a few words the mean, whereby 
we must apply the fruits and merits of Christ's death unto 
us, so that it may w ork the sal vation of our souls ; namely, 
a sure, steadfast, perfect, and grounded faith. For as all 
they which beheld steadfastly the brazen serpent were N am.xx& 
healed and delivered, at the very sight thereof, from their Joim y L 
corporal diseases and bodily stings; even so all they which 
behold Christ crueilied with a true and lively faith shall 
undoubtedly be delivered from the grievous wounds of the 
soul, be they never so deadly or many in number. There- 
fore, dearly beloved, if we chance at any time, through 
frailty of the flesh, to fall into sin, (as it cannot be chosen, 
but we must needs fall often) and if we feel the heavy 
burden thereof to press our s'ouls, tormenting us with the 
ff.hr of death, hell, and damnation; let us then use that 



36* The second Sermon of the Passion. 

meau which God hath appointed in his word, to wit, the 
mean of faith, which is the only instrument of salvation 
now left unto us. Let us steadfastly behold Christ cruci- 
fied with the eyes of our heart. Let us only trust to be 
saved by his death and passion, and to have our sins clean 
washed away through his most precious blood- that in the 
end of the world, when he shall come again to judge both 
the quick and the dead, he may receive us into his heavenly 
kingdom, and place us in the number of his elect and chosen 
people, there to be partakers of that immortal and ever- 
lasting life, which he hath purchased unto us by virtue 
of his bloody wounds : to him therefore, with the Father, 
and the Holy Ghost* be all honour and glory, world with- 
out end. Jlmcn* 



HOMILY 



OF THE 



Resurrection of our Saviour Jesus Christ. 



FOR EASTER-DAY. 



IF ever at any time the greatness or excellency of any 
matter, spiritual or temporal, bath stirred up your minds 
to give diligent ear, good Christian people, and well- 
beloved in our Lord and Saviour Jesus Christ, I doubt not 
but that I shall have you now at this present season most 
diligent and ready hearers of the matter which 1 have at 
this time to open unto you. For I come to declare that 
great and most comfortable article of our Christian reli- 
gion and faith, the resurrection of our Lord Jesus. So 
great surely is the matter of this article, and of so great 
weight and importance, that it was thought worthy to 
keep our said Saviour still on earth forty days after he 
was risen from death to life, to the confirmation and 
establishment thereof in the hearts of his disciples. So 
that (as Luke clearly testifieth in the first chapter of 
the Acts of the Apostles) he was conversant with his dis- 
ciples by the space of forty days continually together, to the 
intent he would in his person, being now glorified, teach 
and instruct them, which should be the teachers of other, 
fully and in most absolute and perfect wise the truth of 
this most Christian article, which is the ground and 
foundation of our whole religion, before he would ascend 
up to his Father into the heavens, there to receive the 
glory of his most triumphant conquest and victory. As- 
suredly, so highly comfortable is this article to our con- 
sciences, that it is even the very lock and key of all our 
Christian religion and faith. If it were not true, saith the 



366 



The Sermon of the Resurrection. 



i coy. xy. holy Apostle Paul, that Oh rist rose aga in . t hen our preaching 
were.m win. your faith which you have received were but 
void, ye were yet in the danger of your sins. If Christ he not 
risen again, saith the Apostle, then are they in very evil 
case, and utterly perished, that bceniered their strep in Christ; 
thm are we the most miserable of all mm, -which have our 
hope fixed in Christ, if he be yet under tlie power of death, 
and as yet not restored to his bliss again. But now he is 
risen again from death, saltfi the Apostle Paul, to be the 
firs' fruits of them that he asleep, to the intent to raiseVtem 
to ever! a sting life again : yea, if it were not true that Christ 
is risen again, then were it neither true that he is ascend- 
ed up to heaven, nor that he sent down from heaven unto 
us the II oh Ghost, nor that he sittetls on the right hand of 
his heavenly Father, ha vrng the rule of heaven and earth, 
Fsaiio srii. reigning, as the Prophet saith. from sea to sea : nor that he 
should after this vorld be the judge as well of the living 
as of the dead, to give reward to the good, and judgment 
to the evil. That these links therefore of our faith should 
all hang together in steadfast establishment and confirma- 
tion, it pleased our Saviour not straightway to withdraw 
himself from the bodily presence and sight of his disci- 
ples; but lie ohose out forty days, wherein he Would de- 
clare unto them by manifold and most strong arguments 
and tokens, that he had conquered death, and that he 
was also truh risen again to life. He began, saith Luke, 
at Moses and all the Prophets, and expounded unto them the 
prophecies that -were written in all the Scriptures of him, to 
the intent to confirm the truth of his resurrection, long before 
spoken of: which he verified indeed, as it is declared very 
apparently and manifestly, by his oft appearance to sun- 
dry persons at sundry times. First, he sent his angels to 
the sepulchre, who did show unto certain women the 
empty grave, saying, that the burial linen remained 
therein. And by these signs were these women fully in- 
structed that he was risen again, and so did they testify 
it openly. After this Jesus himself appeared to Mary 
Magdalen, and after that to certain other women, and 
straight afterward he appeared to Feter, then to the two 
disciples, which were going to Kmmaus. He appeared to 
the disciples also, as they were gathered together, for 
fear of the Jews, the door shut. At another time he was 
seen at the Sea of Tiberias of Peter and Thomas, and of 
other disciples, when they were fishing. He was seen of 
more than five hundred brethren in the mount of Galilee, 
where Jesus appointed them to be by his angel, when (mI 



Lute xxiT* 



Matt, srviii. 

John xs. 

1 Cor. xv. 
luke xxiv. 
Joan xxi. 



The Sermon of the Mesurreeiioih 



367 



said. Behold, he shall go before you into Galilee; there shall 
ye see him, as he hathsaid unto you. After this lie appeared 
unto James, and last of all lie was visibly seen of all the 
Apostles, at such time as he was taken up into heaven, Acts:, 
Thus at sundry times he showed himself after he was risen 
again, to confirm and stablish this article. And in these 
revelations sometime he showed them his hands, his feet, 
and his side, and bade them touch him, that they should 
not take him for a ghost or a spirit. Sometime he also 
did eat with them, but ever he was talking with them of 
the everlasting kingdom of God, to assure the truth of his 
resurrection. For then he opened their understanding Jhat mkexxif. 
they might perceive i he Scriptures, and said unto them* Thus 
it is written, and thus it behoved Christ to suffer* and to 
rise from death the third day, and that there should be 
preached openly in his name pardon and remission of sins 
to all the nations of the world. Ye see, good Christian 
people, how necessary this article of our faith is, seeing it 
was proved of Christ himself by such evident reasons and 
tokens, by so long time and space. Now therefore, as our 
Saviour was diligent for our comfort and instruction to de- 
clare it ; so let us be as ready in our belief to receive it to 
our comfort and instruction. As he died not for himself, 
no more did he rise again for himself. Fie was dead, saith 
St. Paul, fur our sins, and rose again for oar justification, 1 
O most comfortable word, evermore to be borne in remem- 
brance! fie died, saith he, to pui away sin; he rose again 
to endow us with righteousness. His death took away sin 
and malediction, his death was the ransom of them both ; 
his death destroyed death, and overcame the Devi!, which 
had the power of death in his subjection ; his death de- 
stroyed hell, wifh all the damnation thereof. Thus is 
death swallowed up by Christ's victory, thus is hell spoil- 
ed for ever. If any man doubt of this victory, let Christ's 
glorious resurrection declare him <he thing. If death 
could not keep Christ under his dominion and power, bu£ 
that he rose again, it is manifest that his power was over- 
come. If death be conquered, then must it follow that 
sin, wherefore death was appointed as the wages, must 
he al-o destroyed. If death and sin be vanished away, 
then is the Devil's tyranny vanished, which had the 
power of death, and was the author and brewer of sin* 
and the ruler of hell. If Christ had the victory of them 
all bv the power of his death, and openly proved it by his 
most victorious and valiant resurrection, (as it was not 
possible for his great might to be subdued of them) and U 



368 



The Sermonlof Hie Resurrection* 



is true, that Christ died for our sins, and rose again for 
our justification; why may not we, that he his members 
by true faith, rejoice, and boldly say with the Prophet 
Hosea and the Apostle Paul, Where is thy dart, deaths 
Where is thy victory, Q hell? Thanks be unto God, say 
they, which hath given us the victory by our Lord Jesus 
Christ. 

This mighty conquest of his resurrection was not only 
signified before by divers figures of (he Old Testament, as 
by Samson when he slew the lion, out of whose mouth 

i3un.xvu. came sweetness and honey ; and as David bare his figure 
when he delivered the lamb out of the lion's mouth, and 
when he overcame and slew the great giant Goliah ; and 

Jonas i. as when Jonas was swallowed up in the whale's mouth, 
and east up again on land alive : but was also most clearly 
prophesied by the Prophets of the Old Testament, and in 
the New also confirmed by the Apostles. He hath spoiled, 

co\, ii. saith St. Paul, rule and power, and all the dominion of our 
spiritual enemies. He hath made a show of them openly* and 
hath triumphed over them in his own person. This is the 
mighty power of the Lord, whom we believe on. By 
his death hath he wrought for us this victory, and by 
his resurrection hath he purchased everlasting life and 
righteousness for us. It had not been enough to be deli- 
vered by his death from sin, except by his resurrection 
we had been endowed with righteousness. And it should 
not avail us to be delivered from death, except he had 
risen again, to open for us the gates of heaven, to enter 

i Peter i. into life everlasting. And therefore St. Peter thanketh 
God the Father of our Lord Jesus Christ for his abundant 
mercy, because he hath begotten us, saith he, unto a lively 
hope by the resurrection of Jesus Christ from death, to enjoy 
an inheritance immortal, that never shall perish, which is 
laid up in heaven for them that be kept by the power of God 
through faith. Thus hath his resurrection wrought for 
us life and righteousness. He passed through death and 
hell, to the intent to put us in good hope, that by his 
strength v>e shall do the same. He paid the ransom of 
sin, that it should not be laid to our charge. He destroyed 
the Devil and all his tyranny, and openly triumphed 
over him, and took away from him all his captives, 
and hath raised and set them with himself among the 

Kph?s.ii. heavenly citizens above. He died to destroy the rule 
of the Devil in us, and he rose again lo send down his 
holy Spirit to rule in our hearts, to endow us with per- 
fect righteousness. Thus is it true that David sung, Ve~ 



The Sermon of the Resurrection* S69 

ritas de ierra ortd est, etjustUia de coelo prospe&it* The PsafaixxxWr'' 
truth of God's promise is in earth to man declared, or ^vhes. iv - 
from the earth is the everlasting Verity, God's Son, risen d«*xit capita- 
to life, and the true righteousness* of die Holy Ghost 
looking out of heaven, and in most liberal largess dealt 
upon ail the worlds Thus is glory and praise rebounded 
upwards to God above, for his mercy and truth. And Cuke a. 
thus is peace come down from heaven to men of good 
and faithful hearts. Thus is mercy and truth, as David ^£^11* 
writeth, together met; thus is peace and righteousness em- * Veritas oi> 
bracing and kissing each other. If thou doubtest of so great ^ ,a ' eruat nb '* 
wealth and felicity that is wrought for thee, O man, call 
to thy mind that therefore hast thou received into thine 
own possession the everlasting Verity, our Saviour Jesus 
Christ, to confirm to thy conscience the truth of all this 
matter. Thou hast received him, if in true faith and re- 
pentance of heart thou hast received him ; if in pur- 
pose of amendment thou hast received him for an ever- 
lasting gage, or pledge of thy salvation. Thou hast re- 
ceived his body which was once broken, and his blood 
v/hich was shed for the remission of thy sin. Thou hast 
received his body, to have within thee the Father, the 
Son, and the Holy Ghost, for to dwell with thee, to en- 
dow thee with grace, to strengthen thee against thine 
enemies, arid to comfort thee with their presence. Thou 
hast received -his body to endow thee with everlasting 
righteousness, to assure thee of everlasting bliss, and life of 
thy soul. For with Christ, by truefaith, art thou quickened 
again, saith St. Paul, from death of sin, to life of grace; Ephes.r, 
and in hope translated from corporal and everlasting death, 
to the everlasting life of glory in heaven, where now thy con- 
versation should be, and thy heart and desire set. Doubt 
not of the truth of this matter, how great and high soever 
these things be. It becometh God to do no small deeds, how 
impossible soever they seem to thee. Pra\ to God that 
thou mayest have faith to perceive this great mystery of 
Christ's resurrection ; that by faith thou mayest certainly 
believe nothing to be impossible with God. Only bring 
thou faith to Christ's holy word and sacrament. Let thy Lukexviii, 
repentance show thy faith, let thy purpose of amendment 
and obedience of thy heart to God's law hereafter declare 
thy true belief. Endeavour thyself to say with St. 
Paul, From henceforth our conversation is in heaven, from Phil, ir, 
whence we look for a Saviour, even the Lord Jesus Christ, 
which shall change our vile bodies, that they may be fash~ 
ioned like Ms glorious body, which, he shall do by the same 

48 



570 



The Sermon of the Resurrection. 



power whereby he rose from death, and whereby he shall he 
able to subdue all things anto himself. Thus, good Chris- 
tian people, forasmuch as ye have heard these so great and 
excellent benefits of Christ's mighty and glorious resur- 
rection, as how that he hath ransomed sin, overcome the 
Devil* death and hell, and hath victoriously gotten the bet- 
ter band of them all, to make us free and safe from them, 
and knowing that we be by this benefit of his resurrection 
risen with him by our faith unto life everlasting, being 
in full surety of our hope, that we shall have our bodies 
likewise rained again from death, to have them glorified 
In immortality, and joined to his glorious body, having 
in the mean while his holy Spirit within our hearts, as a 
seal and pledge of our everlasting inSieritance : by whose 
assistance we be replenished with all righteousness, by 
whose power we shall be able to subdue all our evil af- 
fections, rising against the pleasure of God : — these things, 
I say, well considered, let us now in the rest of our life 
declare our faith that we have in this most fruitful article, 
'by framing ourselves thereunto, in rising daily from sin 
to righteousness and holiness of life. For what shall it 
sreterii, avail us. saith Si. Peter, to be escaped and delivered from 
the filthiness of the world* through the knowledge of the 
Lord and Saviour Jesus Christ, if we be entangled again 
therewith, and be overcome again ? Certainly it had been bet- 
ter, saith he, never to have known the way of 'righteousness , 
than, after it is known and received, to turn back againfrom 
the holy commandment of God given unto us. For so shall 
the proverb have place in us, where it is said, The dog is 
returned to his vomit again, and the sow that was washed 
to her wallowing in the mire again. What a shame were 
it for us. being thus so clearly and freely washed from 
our sin, to return to the filthiness thereof again ! What a 
ibliv were it, thus endowed with righteousness, to lose it 
again ! Yv hat madness were it to lose the inheritance that 
we be now set in, for the vile and transitory pleasure of 
sin! And 'what an unkindness should it be, where our 
Saviour Christ of his mercy is come to us, to dwell with 
us as our guest, to drive him from us, and to banish him 
violently out of our souls, and instead of him, in whom is 
all grace and virtue, to receive the ungracious spirit of 
the Devil, the founder of all naughtiness and mischief! 
How can we find in our hearts to show such extreme un- 
kindness to Christ, which hath now so gently called us to 
mercy, and offered himself unto us, and-he now entered 
within us ? Yea, how dare we be so bold to renounce the 



The Sermon of the Resurrection. 



371 



presence of the Father, the Son, and the Holy Ghost ; 
(for where one is, there is God all whole in majesty, to- 
gether with all his power, wisdom, and goodness), and 
fear not, I say, the danger and peril of so traitorous a de- 
fiance and departure ? Good Christian brethren and sis- 
ters, advise yourselves, consider the dignity that ye be now 
set in; let no folly lose the thing that grace hath so pre- 
ciously offered and purchased ; let not wilfulness and 
blindness put out so great light that is now showed unto 
you. Only take good hearts unto you* and put upon you all Eplies . v . 
the armour of God, that ye may stand against your enemies, 
which would again subdue you. and bring you into their 
thraldom. Remember ye be bought from your vain converse- i Peter ;. 
Hon, and that your freedom is purchased neither with gold 
nor silver, but with the price of the precious blood of that in- 
nocent Lamb Jesus Christ, which was ordained to tlissame 
purpose before the world was made. But he was so de- 
clared in the latter time of grace for your sakes, which by 
him have your faith in God, who hath raised him from 
death, and hath given him glory, that you should have 
your faith and hope towards God. Therefore as you have 
hitherto followed the vain lusts of y our minds, and so dis- 
pleased God to the danger of your souls ; so now, like 
obedient children thus purified by faith, give yourselves 
to walk that way which God moveth you to, that ye 
may receive the end of your faith, the salvation of your 
souls. And as you have given your bodies to unrjghte- i Peters, 
ousness, to sin after sin ; so now give yourselves to righte- 
ousness, to be sanctified therein. If ye delight in this 
article of our faith, that Christ is risen again from death 
to life, then follow you the example of his resurrection, 
as St. Paul exhorteth us, saying, As we be buried with 
Christ by our baptism into death 9 so let us daily die to sin, 
mortifying and killing the evil desires and motions thereof 
And as Christ teas raised up from death by the glory of the 
Father, so let us rise to a new life, and walk continually 
therein, that we may likewise as natural children live a con- 
versation to move men to glorify our Father which is in 
heaven. If ice then be risen with Christ by our faith to the Matt. v. 
hope of everlasting life, let us rise also with Christ, after his 
example, to a new life, and leave our old > We shall then be 
truly risen, if we seek for things that be heavenly, if we have 
our affection on things that be above, and not on things 
that be on earth. If ye desire to know w hat these earthly 
things be which ye should put off, and what be the hea- 
vjenly things above? that ye should seek and ensue, St*. 



572 The Sermon of the Resurrection. 

Paul in the Epistle to the Colossians deelareth, when he 
coioss. iii. exhorteth us thus : jtforiify your earthly members* and old 
affections of sin, as fornication, uncleanness, unnatural 
lust, cr?J concupiscence, and covetousness, ivhkh is worship- 
ping of idols :for the which things, the wrath of God is wont 
to f nil on the children of unbelief; in which things once ye 
walked, when ye lived in them. But noiv put ye also away 
from you, wrath, fierceness, maliciousness, cursed speaking, 
filthy speaking, out of your mouths. Lie not one to another, 
that the old man with his works he put off. and the new be 
put on. These he the earthly things which St. Paul moved 
you to east from you, and to pluck your hearts from them : 
for in following these, ye declare yourselves earthly and 
worldly. These be the fruits of the earthly Adam. 
These should you daily kill by good diligence, in with- 
standing the desires of them, that ye might rise to righte- 
ousness. Let your affectionfrom henceforth be set on hea- 
venly things, sue and search for mercy, Mildness, meekness 9 
'patience, forbearing one anotlier, andforgiving one another. 
If any man have a quarrel to another, as Christ forgave 
you, even so do ye. If these and such other heavenly vir- 
tues ye ensue in the residue of your life, ye shall show 
plainly that ye be risen with Christ, and that ye be th8 
heavenly children of your Father in heaven ; from whom, 
James i. asj , fVom the giver, eometh these graces and gifts. Ye 
shall prove by this manner, that your conversation is in 
heaven, where your hope is; and not on earth, following 
the heasth appetites of the flesh. Ye must consider that 
ye he therefore cleansed and renewed, that ye should from 
Phii. m. henceforth serve God in holiness and righteousness all the 
dftv s of your lives, that ye may reign with him in ever- 
i^kci, lasting life. If ye refuse so great grace, whereto ye be 
called, what other thing do ye, than heap to you damna- 
tion more and more, and so provoke God to cast his dis- 
pleasure upon vou, and to revenge this mockage of his holy 
sacraments in so great abusing of them ? Apply yourselves, 
good friends, to live in Christ, that Christ may still live 
in you, whose favour and assistance if ye have, then have 
ye everlasting life already within you, then can nothing 
JobnT. hurt you. "Whatsoever is hitherto done and committed, 
Christ, ye see, hath offered you pardon, and clearly received 
you to his favour again, in full surety whereof ye have 
him now inhabiting and dwelling within you. Only 
coioss. iii. show yourselves thankful in your lives, determine with 
yourselves to refuse and avoid all such things in your con- 
versations as should offend his eyes of mercy. Endeavour 



The Sermon of the Resurrection. 



37$ 



yourselves that way to rise up again, which way ye fell 
into the well or pit of sin. If by your tongue you have 
offended, now thereby rise again, and glorify God i here- 
with : accustom it to laud and praise the name of God, as 
ye have therewith dishonoured it. And as ye have hurt 
the name of your neighbour, or otherwise hindered him, 
so now intend to restore it to him again. For without 
restitution God aecepteth not your confession, nor yet Restl W l ° B - 
your repentance, it is not enough to forsake evil, except 
you set your courage to do good. By what occasion 
soever you have offended, turn now the occasion to the 
honouring of God, and profit of your neighbour. Truth Psaimunri, 
it is that sin is strong, and affections unruly. Hard it is 
to subdue and resist our nature, so corrupt and leavened 
with the sour bitterness of the poison which we received 
by the inheritance of our old father Adam. But yet take Matt. vi. 
good courage, saith our Saviour Christ.jfor I have overcome 
the world, and all other enemies for tjou. Sin shall not have 
power over you. for ye be now under grace, saith St. Paul. Rom - vi « 
Though your power be weak, yet Christ is risen again to 
strengthen you in your battle, his holy Spirit shall help Rom Tilu 
your infirmities. In trust of his mercy, take you in hand 
to purge this old leaven of sin, that corrupteth and sour- 
«th the sweetness of our life before God; that ye may ico*. y > 
be as new and fresh dough, void of all sour leaven of 
wickedness ; so shall ye show yourselves to be sweet bread 
to God, that he may have his delight in you. I say, kill 
and offer you up the worldly and earthly affections of 
your bodies. For Christ our Easter Lamb is offered up 
for us, to slay the power of sin, to deliver us from the 
danger thereof, and to give us example to die to sin in 
our lives. As the Jew s did eat their Easter Lamb, and 
keep their feast in remembrance of their deliverance out 
of Egypt ; even so let us keep our Easter feast in the 
thankful remembrance of Christ's benefits, which he hath 
plentifully wrought for us by his resurrection and passing 
to his Father, whereby we are delivered from the capti- 
vity and thraldom of all our enemies. Let us in like 
manner pass over the affections to our old conversation, 
that we may be delivered from the bondage thereof, and 
rise with Christ. The Jews kept their feast in abstaining Exod. Til, 
from leavened bread by the space of seven days. Let us 
Christian folk keep our holy-day in spiritual manner ; 
that is, in abstaining, not from material leavened bread, 
but from the old leaven of sin, the leaven of maliciousness 
and wickedness. Let us east from us the leaven of cor- 



Hie Sermon of the Resurrection* 

rupt doctrine, that will infect our souls. Let ns keep our 
feast the whole term of our life, with eating the bread of 
pureness, of godly life, and truth of Christ's doctrine. 
Thus shall we declare that Christ's gifts and graces have 
their eifect in us, and that we have the right belief and 
knowledge of his holy resurrection : where truly, if we 
apply our faith to the virtue thereof in our life, and con- 
form us to the example and signification meant thereby, 
we shall be sure to rise hereafter to everlasting glory, by 
the goodness and mercy of our Lord Jesus Christ : to 
whom with the Father and the Holy Ghost, be all glory, 
thanksgiving, aud praise, in infinita mulorum secula? 
zfcmen. 



AST' 



HOMILY 

or THE 

Worthy receiving and reverent esteeming of the Saerament 
of the Body and Blood of Christ* 

THE great love of our Saviour Christ towards man- 
kind, good Christian people, doth not only appear , 
in that dear-bought benefit of our redemption and salva- 
tion by his death and passion, but also in that he so 
kindly provided, that the same most merciful work might 
be had in continual remembrance, to take some place in 
us, and not be frustrate of his end and purpose. For as 
tender parents are not content to procure for their chil- 
dren costly possessions and livelihood, but take order that 
the same may be conserved and come to their use ; so our 
Lord and Saviour thought it not sufficient to purchase for 
us his Father's favour again, (which is that deep fountain 
of all goodness and eternal life) but also invented the 
ways most wisely, whereby they might redound to our 
commodity and profit. Amongst the which means is 
the public celebration of the memory of his precious 
death at the Lord's table. Which, although it seem of 
small virtue to some, yet being rightly done by the faith- 
ful, it doth not only help their weakness, (who by their 
poisoned nature readier to remember injuries than bene- 
fits) but strengthened and comforteth their inward man 
with peace and gladness, and maketh them thankful to 
their Redeemer, with diligent care and godly conversa- 
tion. And as of old time God decreed his wondrous Exod - *»• 
benefits of the deliverance of his people, to be kept in 
memory by the eating of the passover, with his rites and 
ceremonies ; so our loving Saviour hath ordained and 
established the remembrance of his great mercy expressed 
in his passion, in the institution of Ms heavenly supper, 



St6 The first Part of the Sermon 

i cor. ii. where every one of us must be guests and not gazelr'sy 
eafers and not lookers, feeding ourselves, and not hiring 
others to feed for us, that we may live by our own meaty 
and not perish for hunger whilst other devour all. To 

taken. ihis his commandment forceth us, saying, Do ye this; 

i cor. vi. drink ye all of this. To this his promise entieeth, This is 
my body, which is given for you : this is my blood, which is 

Matt. xxvi. shed for you. So then of necessity we must lie ourselves 
partakers of this table, and not beholders of other : so 
we must address ourselves to frequent the same in re- 
verent and comely manner, lest as physic provided for the 
body, being misused, more hurteth than profiteth ; so 
this comfortable medicine of the soul undecently re- 
ceived, tendeth to our greater harm and sorrow. And St, 

icor.xi. Paul saith, He that cateth and drinkelh unworthily, eateth 
and drinketh his own damnation. Wherefore, that it be 
not said to us, as it was to the guest of that great supper* 

Matt..™;. Friend, how earnest thou in, not having the marriage- 
garment 9 and that we may fruitfully use St. Paul's cptra- 

i cor.xL gc ] f j jf i a man p rove himself, and so eat of that bread, and 
drink of that cup; we must certainly know, that three 
things be requisite in him which would seemly* as becom- 
eth such high mysteries, resort to the Lord's table : That 
is, first, a right and worthy estimation and understanding 
of this mystery. Secondly, to come in a sure faith. Ana 
thirdly, to have newness or pureness of life to succeed the 
receiving of the same. 

But, before all other things, this we must be sure of 
especially, that this supper be in such wise done and mi- 
nistered, as our Lord and Saviour did, and commanded to 
be done, as his holy Apostles used it, and the good fathers 
in the primitive church frequented it. For (as that wor- 
thy man St. Ambrose saith) he is unworthy of the Lord ? 
that otherwise doth celebrate that mystery, than it was 
delivered by him. Neither can he be devout, that other- 
wise doth presume than it was given by the Author. We 
must then take heed, lest of the memory, it be made a 
sacrifice ; lest, of a communion, it be made a private eat- 
ing ; lest, of two parts, we have but one ; lest, applying it 
for the dead, we lose the fruit that be alive. Lei us ra- 
ther in these matters follow the advice of Cyprian in the 
like cases;. that is, cleave fast to the first beginning, hold 
fast the Lord's tradition ; do that in the Lord's com memo- 
ration which he himself did, he himself commanded, andl 
his Apostles confirmed. This caution or foresight if we 
use, then may we see those things that be requisite in the 



concerning the Sacrament. &77 

•worthy receiver, whereof this was the first, that we hav6 
a right understanding of the thing itself. As concerning 
which thing, this we may assuredly persuade ourselves, 
that the ignorant man can neither worthily esteem nor 
effectually use those marvellous graces and benefits offered 
and exhibited in that sapper ; but either will lightly re- 
gard them, to no small offence, or utterly condemn them, 
to his utter destruction. So that by his negligence he de- 
serveth the plagues of God to fall upon him. and by con- 
tempt he deserveth everlasting perdition. To avoid then 
these harms, use the advice of the Wise Man, who vvilleth p,. Y. x »iii, 
thee, when thou'sittest at an earthly king's table, to take 
diligent heed what things are set before thee* So now 
much more at the King of king* s table, thou must care- 
fully search and know what dainties are provided for thy 
soul, whither thou art come, not to feed thy senses and 
belly to corruption, but thy inward man to immortality 
and life ; nor to consider the earthly creatures which thou 
seest, but the heavenly graces which thy faith beholdeth* 
For this table is not, saith Chrysostom, for chattering 
jays, but for eagles, who fly thither where the dead 
bod^ lieth. And if this advertisement of man cannot 
persuade us to resort to the Lord's table with under- 
standing, see the counsel of God in the like matter, who 
Charged his people to teach iheir posterity, not only the 
rites and ceremonies of the passover, but the cause and 
end thereof ; whence we may learn, that both more per- 
fect knowledge is required at this time at our hands, and 
that the ignorant cannot with fruit and profit exercise 
himself in the Lord's Sacraments, 

But to come nigher to the matter : St. Paul blaming 
the Corinthians for the profaning of the Lord's Supper* 
concludeth that ignorance both of the thing itself, and 
the signification thereof, was the cause of their abuse : 
For they came thither nnreverently, not discerning the Lord's 
tody. Ought not we then, by the motion of the Wise 
Man, by the wisdom of God, by the fearful example of 
the Corinthians, to take advised heed, that we thrust 
not ourselves to this table with rude and unreverent 
ignorance, the smart whereof Christ's church hath rued 
and lamented these many days and years ? For what 
hath been the cause of the ruin of God's religion, but 
the ignorance hereof? What hath been the cause of 
this gross idolatry, but the ignorance hereof? What 
hath been the cause of this mummish massing, but the 
ignorance hereof? Yea, what hath been, and what h 

'id 



378 



Aeis i. 



Sjatt. xsvi. 



1 Cor.xi. 



Iren. Jib. iv. 
oap. 34. 
Ignat. Epist. 
ad Ephes. 
Dionysius. 
Oi-igen. Op- 
tat- Cyp. de 
Ccena" Domi- 
ni Atha. de 
Pec in spir. 
sanct. 



the first Fart of the Sermon 

at tins day the cause of this want of love and charity, but 
the ignorance hereof? Let us therefore so travel to un- 
derstand the Lord's Supper, that we be no cause of the 
decay of God's worship, of no idolatry, of no dumb mas- 
sing, of no hate and malice ; so may we the boldier 
have access thither to our comfort. Neither need we to 
think that such exact knowledge is required of every 
man, that he be able to discuss all high points in the 
doctrine thereof : but thus much we must be sure to 
hold, that in the Supper of the Lord there is no vain 
ceremony, no bare sign, no untrue figure of a thing ab- 
sent : But. as the Scripture saith, the V able of the Lord, 
the Bread and Cup of the Lord, the Memory of Christ* the 
Jlnnuneiution of his death. yea, the Communion of the Body 
and Blood of the Lord, in a marvellous incorporation, which 
by tlie operation of the Holy Ghost Cthere-ry bond of our con- 
junction with Christ J is through faith wrought in the souls 
of the faithful, whereby not only their souls live to eternal 
life, but they surely trust to win their bodies a resurrection to 
immortality. The true understanding of this fruition and 
union, which is betwixt the body and the head, betwixt 
the true believers and Christ, the ancient Catholic Fa- 
thers both perceiving themselves, and commending to- 
their people, were not afraid to call this supper, some 
of them, the salve of immortality and sovereign preser- 
vative against death ; other, a deitieal communion ; other, 
the sweet dainties of our Saviour, the pledge of eternal 
health, the defence of faith, the hope of the resurrection ; 
other, the food of immortality, the healthful grace, and 
the conservatory to everlasting life. All which sayings 
both of the holy Scripture and godly men, truly attri- 
buted to this celestial banquet and feast, if we would 
often call to mind, how would they inflame our hearts 
to desire the participation of these mysteries, and often- 
times to covet after this bread, continually to thirst for 
this food I ^iot as especially regarding the terrene and 
earthly creatures which remain : but always holding fast 
and cleaving by faith to the roek, whence we may suck 
the sweetness of everlasting salvation. And to be brief, 
thus much more the faithful see, hear, and know the 
favourable mercies of God sealed, the satisfaction by 
Christ towards us confirmed, and the remission of sin 
established. Here ihej utay feel wrought the tranqui- 
lity of conscience, the increase of faith, the strengthening; 
of hope, the large spreading abroad of .brotherly kind- 
r.ess, with many other sundry graces of God. The taste 



concerning the Sacrament. 



whereof they cannot attain unto, who be drowned in 
the deep dirty lake of blindness and ignorance. From 
the which. O beloved, wash yourselves with the living 
waters of God's Word, whence you may perceive and know 
both the spiritual food of this costly Supper, and the happy 
trustings and effects that the same dotli bring with it. 

Now it followeth to have with this knowledge a sure 
and constant faith, not only that the death of Christ is 
available for the redemption of all the world, for the re- 
mission of sins, and reconciliation with God the Father; 
but also that he hath made upon his cross a full and suf- 
ficient sacrifice for thee, a perfect cleansing of thy sins, 
so that thou acknowledgest no other Saviour, Redeemer, 
Mediator, Advocate, Intercessor, but Christ only ; and 
that thou mayest say with the Apostle, that he loved thee, 
and gave himself far thee. For this is to stick fast to 
Christ's promise made in his institution, to make Christ 
thine own, and to apply his merits unto thyself. Herein 
thou needest no other man's help, no other sacrifice, or 
oblation, no sacrificing Priest, no mass, no means esta- 
blished by man's invention. That faith is a necessary 
instrument in all these holy ceremonies, we may thus as- 
sure ourselves ; for that, as St. Paul saith, without faith 
it is impossible to please God. When a great number of Heb.xi. 
the Israelites were overthrown in the wilderness, Moses, 
Aaron, and Phineas did eat manna, and pleased God, for 
that they understood, saith St. Augustine, the visible 
meat spiritually. Spiritually they hungred it. spiritually rn Jo han. 
they tasted it, that they might be spiritually satisfied. Hom - 6 - 
And truly as the bodily meat cannot feed the outward man, 
unless it be let into a stomach to be digested, which is 
healthful and sound ; no more can the inward man be 
fed, except his meat be received into his soul and heart, 
sound and whole in faith. Therefore, sateh Cyprian, d cwnaDo 
when we do these things, we need not to whet our teeth ; mmu 
but with sincere faith we break and divide that whole 
bread. It is well known that the meat we seek for in 
this Supper is spiritual food, the nourishment of our 
soul, a heavenly refection, and not earthly; an invisible 
meat, and not bodily ; a ghostly substance, and not carnal; 
so that to think that without faith we may enjoy the eating 
and drinking thereof, or that that is the fruition of it, is 
but to dream a gross carnal feeding, basely objecting and 
binding ourselves to the elements and creatures. Whereas 
by the advice of the council of Aieene, we ought to lift 
up our minds fey %ith, and leaving these inferior and 



380 



The second Fart of the Sermon 



concilium earthly tilings, there seek it, where the Sun of righteous- 
ness ever shincth. lake then this lesson, O thou that 
jWb.Emis- art desirous ot* this tahle, of Emissenus, a godly father, 
cifaT' de Eu ^' a * wnen thou goest up to the reverend communion, to 
be satisfied with spiritual meats, thou look up with faith 
upon the holy body and blood of thy God, thou marvel 
with reverence, thou touch it with the mind, thou receive 
it with the hand of thy heart, and thou take it fully with 
thy inward man. 

Thus we see, beloved, that resorting to this table, we 
must pluck up all the roots of iniidelity, all distrust in. 
God's promises, that we make ourselves living mem- 
bers of Christ's body. For the unbelievers and faith- 
less cannot feed upon that precious body. Whereas 
the faithful have their life, their abiding in him, their 
union, and, as it were, their incorporation with him. 
"Wherefore let us prove and try ourselves unfeigned, 
without flattering ourselves, whether we be plants of 
the fruitful olive, living branches of the true vine, mem- 
bers indeed of Christ's mystical body, whether God hath 
purified our hearts by faith, to the sincere acknowledg- 
ing of his Gospel, and embracing of his mercies in Christ 
Jesus, so that at this his table we receive not only the 
outward sacrament, but the spiritual thing also ; not 
the figure, but the truth ; not the shadow only, but 
the body ; not to death, but to life ; not to destruction, 
but to salvation : which God grant us to do, through 
the merits of our Lord and Saviour ; to whom be all 
honour and glory for ever. Jlmeiio 



The second Pari of the Homily of the worthy receiving 
and reverent esteeming of the Sacrament of the Body 
and Blood of Christ. 

IN the Homily of late rehearse < unto you, ye have 
heard, good people, why it pleased our Saviour Christ 
to institute that heavenly memory of his death and 
passion, and that every one of us ought to celebrate 
the same at his table, in our own persons, and not by 
other. You have heard also with what estimation and 
knowledge of so high mysteries we .ought to resort 
thither. You have beard with what constant faith we 



concerning the Sacrament. 



381 



should clothe and deck ourselves, that we might be fit 
and decent partakers of that celestial food. 

Now followeth the third thing necessary in him that 
would not eat of this bread, nor drink of this cup un- 
worthily, which is, newness of life, and godliness of 
conversation. For newness of life, as fruits of faith are 
required in the partakers of this table ; we may learn 
by eating of the typical Lamb, whereunto no man was 
admitted, but he that was a Jew, that was circumcised, 
that was before sanctified. Yea, St. Paul testifieth, that ic r. x . 
although the people were partakers of the Sacraments 
under Moses, yet for that some of them were still wor- 
shippers of images, whoremongers, tempters of Christ, 
murmurers, and coveting after evil things, God overthrew 
those in the wilderness, and that for our example ; that is, 
that we Christians should take heed we resort unto our 
Sacraments with holiness of life, not trusting in the out- 
ward receiving of them, and infected with corrupt and 
uncharitable manners. For this sentence of God must 
always be justified : / will have mercy, and not sacrifice. 
Wherefore, saith Basil, it behoveth him that cometh 
to the body and blood of Christ, in commemoration of t J|, Bi * ,llb ' 
him that died and rose again, not only to be pure from 
all filthiness of the flesh and spirit, lest he eat and drink 
his own condemnation, but also to show out evidently a 
memory of him that died and rose again for us, in this 
point, that ye be mortified to sin and the world, to live 
now to God in Christ Jesus our Lord. So then we must 
show outward testimony, in following the signification of 
Christ's death ; amongst the which this is not esteemed 
least, to render thanks to Almighty God for all his bene- 
fits, briefly comprised in the death, passion, and resur- 
rection of his dearly beloved Son. The which thing, 
because we ought chiefly at this table to solemnize, the 
godly Fathers named it Eucharistia* that is, thanksgiving: 
as if they should have said, Now above all other times ye 
ought to laud and praise God. Now may you behold 
the matter, the cause, the beginning, and the end of all 
thanksgiving. Now if you slack, ye show yourselves 
most unthankful, and that no other benefit can ever stir 
you to thank God, who so little regard here so many, 
so wonderful, and so profitable benefits. Seeing then that 
the name and thing itself doth monish us of thanks, let us, 
as St. Paul saith, offer always to @od the host or sacri- ueKxui 
flee of praise by Christ, that is, the fruit of the lips which 
covfess his name. For as Dayid singeth, He that offercth to PsalmL 



Whe second Part of the Sermon 



God thanks and praise, honoureth him. But how Few be 
there of thankful persons, in comparison to the unthank- 
Lukc xAn. ful ? Ld, ten lepers in the Gospel were healed, and but one 
only returned to give thanks ibr his health. Yea, happy 
it were, if among forty communicants we could *ee two 
unfeignedly give thanks. So unkind we he, so oblivious 
we bo, so proud beggars we be, that partly we care not: 
for our own commodity, partly we know not our duty to 
God, and chiefly we will not confess al! that we receive. 
Yea, and if we be forced by God's power to do it, yet 
we handle it so coldly, so drily, that our lips praise him, 
hut our hearts dispraise him ; our tongues bless him. but 
our life curseth him ; our words worship him, but our 
c works dishonour him. O let us therefore learn to give 
God here thanks aright, and so to agnize his exceeding 
graces poured upon us, that they being shut up in the 
treasure house of our heart, may in due time and season 
in our life and conversation appear to the glorifying of his 
holy name. 

Furthermore, for newness of life, it is to be noted that 
St. Paul writeth, That we being many, are one bread and 
mxe body; for all be partakers of one bread: declaring 
thereby not only our communion with Christ, but that 
unity also, wherein they that eat at this table should be 
knit together. For by dissension, vain-glory, ambition, 
strife, envying, contempt, hatred, or malice, they should 
not be dissevered ; but so joined by the bond of love in 
one mystical body, as the corns of that bread in one loaf. 
In respect of which straight knot of charity, the true 
Christians in the primitive church called this supper, 
Love. As if they should say, none ought to sit down 
there that were out of love and charity, who bare grudge 
and vengeance in his heart, who also did not profess his 
kind affection by some charitable relief for some part of the 
congregation. And this was their practice. O heavenly 
banquet then so used ! O godly guests, who so esteemed 
this feast ! 

But, O wretched creatures that we be at these days, 
who be without reconciliation of our brethren whom 
we have offended, without satisfying them whom we 
have caused to fall, without any kind of thought or 
compassion toward them whom we might easily relieve, 
without any conscience of slander, disdain, misreport, di- 
vision, rancour, or inward bitterness. Yea, being aecura- 
3en.>i. bered with the cloaked hatred of Cain,- with the long 
coloured malice of jEsau, with the dissembled falsehood of 



concerning the Sacrament, 



Joab ; dare ye presume to come up to these sacred and J|^ x £ 3, 
fearful mysteries ? O man, whither rustiest thou unad- 
visedly ? It is a table of peace, and thou art ready to 
fight. It is a table of singleness, and thou art imagin- 
ing mischief. It is a table of quietness, and thou art 
given to debate. It is a table of pity, and thou art un- 
merciful. Dost thou neither fear God, the maker of 
this feast ; nor reverence his Christ, the refection and 
meat; nor regardest his spouse, his well- beloved guest; 
nor weighest thine own conscience, which is sometime 
thine inward accuser? Wherefore, O man, tender thine 
own salvation, examine and try thy good-will and love 
towards the children of God, the members of Christ, 
the heirs of the heavenly heritage; yea, towards the 
image of God, the excellent creature thine own soul. 
If thou have offended, now be reconciled. If thou ha^e 
caused any to stumble in the way of God, now set them 
up again, if thou have disquieted thy brother, now pa- 
cify him. If thou have wronged him, now relieve him. 
If thou have defrauded him, now restore to him. If thou 
have nourished spite, now embrace friendship. If thou 
feave fostered hatred and malice, now openly show thy 
love and charity, yea, be prest and ready to procure thy 
neighbour's health of soul, wealth, commodity, and plea- 
sures, as thine own. Deserve not the heavy and dread- 
ful burthen of God's di*pleasure for thine evil will to- 
wards thy neighbour, so unreverently to approach to 
this table of the Lord. Last of all, as there is here the chrysostaa 
mystery of peace, and the Sacrament of Christian society, ttwket"** 
■whereby we understand what sincere love ought to be 
betwixt the true communicants; so here be the tokens 
of pureness and innocency of life, whereby we may per- 
ceive that we ought to purge our own soul from all un- 
oleanness, iniquity, and wickedness, lest, when we receive 
the mystical bread, as Origen saith, we eat it in an unclean xxiii. 1 Cor. xi. 
place, that is, in a soul detiled and polluted with sin. In JSlST^ 
Moses's law, ihemanthat did eat of the sacrifice of thanks- 
giving, with his uucleanness upon him, should be destroyed 
from his people. And shall we think that the wicked and 
sinful person shall be excusable at the table of the Lord ? 
We both read in St. Paul, that the church of Corinth was 1 cor. *i. 
scourged of the Lord, for misusing the Lord's Supper ; and mii^w"'"* 
we may plainly see Christ's church these many years mi- 
serably vexed and oppressed, for the horrible profanation 
of the same. Wherefore let us all, universal and singular, 
feoiioid our own manners and lives* to amend thosK 



3S4 



The second Tart of the Sermon 



Yea, now at least let us eall ourselves to an account, ihai 
it may grieve us of our former evil conversation, that wt 
may hate sin, that we way sorrow and mourn for our ofr 
fences, that we may with tears pour them out before 
God, that we may with sure trust desire and crave the 
salve of his mercy, bought and purchased with the blood 
of his dearly beloved Son Jesus Christ, to heal our deadly 
chrysost.ad wounds withal. For surely, if we do not w ith earnest re- 

SSlo?* pentance cleanse the filthy stomach of our soul, it must 
needs come to pass, that as wholesome meat received into 
a raw stomach corrupteth and marreth all, and is the 
cause of further sickness : so shall we eat this wholesome 
bread, and drink this cup to our eternal destruction. Thus 
w e, and no other, must thoroughly examine, and not lightly 
look over ourselves, not other men ; our own conscience, 
not other men's lives: which we ought to do uprightly? 
Ad Popui. truly, and with just correction. O, saith Cbrysostoin, let 

Ant.iionu no Judas resort to this table, let no covetous person ap- 
proach. If any be a disciple, let him be present* For 

Mattxxvi. Christ saith, With my disciples I make my passover, "Why 
cried the deacon in the primitive church, If any be holy, 
let him draw near ? Why did they celebrate these mys- 
teries, the choir-door being shut ? Why were the pub- 
lic penitents and learners in religion commanded at this 
time to avoid? Was it not because this table received no 
unholy, unclean, or sinful guests ? Wherefore if servants 
dare not to presume to an earthly master's table, whom 
they have offended, let us take heed we come not with our 
sins unexamined into this presence of our Lord and Judge. 
If they be w orthy blame which kiss the prince's hand w ith 
a filthy and unclean mouth, shalt thou be blameless, 
which with a stinking soul, full of covetousness, forni- 
cation, drunkenness, pride, full of wretched cogitations 
and thoughts, dost breathe out iniquity and uncleanness 
on the bread and cup of the Lord? 

E ri io^ Thus have you heard, how you should eome reverently 

and decently to the table of the Lord, having the know- 
ledge out of his word, of the thing itself, and the fruits 
thereof, bringing a true and constant faith, the root and 
well-spring of all newness of life, as well in praising 
God and loving our neighbour, as purging our own con- 
science from filthiness. So that neither the ignorance 
of the thing shall cause us to contemn it, nor unfaithful- 
ness make us void of fruit, nor sin and iniquity procure us 
God's plagues: but shall by faith, in -knowledge and 
amendment of life in faith, be here so united to Christ out 



concerning the Sacrament. 



385 



head in his mysteries, to our comfort, that after we shall 
have full fruition of him indeed, to our everlasting joy and 
eternal life: to the which he bring ns that died for us, 
and redeemed us, Jesus Christ the righteous ; to whom 
with the Father and the Holy Ghost, one true and eter- 
nal God, be all praise, honour, and dominion^ for ever, 
tltnen, 



HOMILY 

CONCERNING 

The coming down of the Holy Ghost, and the manifold 
Gifts of the same. 

FOR WHITSUNDAY. 



B'EFORE we come to (he declaration of the great and 
manifold gifts of the Holy Ghost, wherewith the 
church of God hath heen evermore replenished, it shall 
first be needful briefly to expound unto you, whereof this 
feast of Pentecost, or Whitsuntide, had his first beginning. 
Yon shall therefore understand, that the feast of Pentecost 
was always kept the fiftieth day after Easter ; a great and 
solemn feast among the Jews, wherein they did celebrate 
the memorial of their deliverance out of Egypt, and also 
the memorial of the publishing of the Law, which was 
given unto them in the mount Sinai upon that day. It 
was first ordained and commanded to be kept holy, not by 
any mortal man. but by the mouth of the Lord himself, as 
we read in Levit. xxiii. and Dent, xvi. The place appointed 
for the observation thereof was Jerusalem, where was great 
recourse of people from all parts of the world ; as may well 
appear in the second chapter of the Acts, wherein mention 
is made of Parthians, Medes, Elamites, inhabiters of Meso- 
potamia, inhabiters of Jewry. Cappadocia, Pontus, Asia ? 
Phrygia, Paraphilia, and divers other such places, whereby 
we may also partly gather, what great and royal solemnity 
was commonly used in that feast. Now as this was given hi 
commandment to the Jews in the old Law, so did our Sa- 
viour Christ, as it were, confirm the sa3tie in the time of 
the Gospel, ordainiog? after a sort, a new Pentecost for 
hh disciples: namely, when he sent down the Holy Ghost 



The first Tart of the Sermon for Whitsunday. 



visibly in form of cloven tongues like fire, and gave them 
power to speak in such sort, that every one might hear 
them, and also understand them in his own language. 
Which miracle, that it might he had in perpetual remem- 
brance, the church halh thought good to solemnize and 
keep holy this day, commonly called Whitsunday. And 
here is to be noted, that as the Law was given to the Jews 
in the mount Sinai, the fiftieth day after Easter ; so was 
the preaching of the Gospel, through the mighty power 
of the Holy Ghost, given to the Apostles in the mount 
Sion, the fiftieth day after Easter. 

And hereof this feast hath his name, to be called Pente- 
cost, even of the number of the days. For. as St. Luke 
writeth in the Acts of the Apostles, when fifty days were 
come to an end, the disciples being all together with one 
accord in one place, the Holy Ghost came suddenly among 
them, and sate upon each of them, like as it had been 
cloven tongues of fire. Which thing was undoubtedly 
done, to teach the Apostles, and all other men, that it is 
he which giveth eloquence and utterance in preaching the 
Gospel, that it is he which openeth the mouth to declare 
the mighty works of God, that it is he which engendereth 
a burning zeal towards God's word, and giveth all men a 
tongue, yea, a liery tongue, so that they may boldly and 
cheerfully profess the truth in the face of the whole world, 
as Isaiah was endued with this spirit. "[^ie Lord, saith Isaiah, isaiab l 
give me a learned and a skilful tongue, so that I might know 
to raise up them that are fallen with the word. The Prophet 
David crieth to have this gift, saying, Open thou my lips, Psaimi, 
O Lord, and my mouth shall shoiv forth thy praise. For our 
Saviour Christ also in the Gospel saith to his disciples, It ^»tt.x 
is not you that speak, hut the Spirit of your Father which is 
within you. All which testimonies of holy Scripture do 
sufficiently declare, that the mystery in the tongues be- 
tokeneth the preaching of the Gospel, and the open con- 
fession of the Christian faith, in all them that are possessed 
with the Holy Ghost. So that if any man be a dumb Chris- 
tian, not professing his faith openly, but cloaking and 
colouring himself lor fear of danger in time to come, 
lie giveth men occasion, justly, and with good conscience? 
to doubt lest he have not the grace of the Holy Ghost 
within him, because he is tongue-tied, and doth not 
speak. Thus then have ye heard the first institution of 
this feast of Pentecost, or Whitsuntide, as well in the old 
Law among the Jews, as also in the time of the Gospel 
among the Christians. 



38S 



The first Part of the Sermon 



Now lei us consider what the Holy Ghost is, and how 
consequently he worketh his miraculous works towards 
mankind. The Holy Ghost is a spiritual and divine sub- 
stance, the third Person in the Deity, distinct from the Fa- 
ther and the Son, and yet proceeding from them both : 
which thing to he true, both the Creed of Athanasius 
beareth witness, and may be also easily proved by most 
plain testimonies of God's holy Word. When Christ was 
baptized of John in the river Jordan, we read that the 
Holy Ghost came down in form of a dove, and that the 

M^iii. Father thundered from heaven, saying, This is my dear 
and weU-beloved Son, in whom J am well pleased. Where 
note three divers and distinct Persons, the Father, the 
Son, and the Holy Ghost; which all notwithstanding 
are not three Gods, but one God. Likewise, when 
Christ did first institute and ordain the Sacrament of Bap- 
tism, he sent his Disciples into the whole world, willing 

Matt, avSji. them to baptize all nations, in the name of the Father, the 
Son, and the Hohj Ghost. And in another place he saith, 

joimiv. I will pray unto my Father, and he shall give you another 

Muni, Comforter. Again, When the Comforter shall come, whom 
I will send from my Father. &e. These and such other 
places of the Nov Testament do so plainly and evidently 
confirm the distinction of the Holy Ghost from the other 
Persons in the Trinity, that no man possibly can doubt 
thereof, unless he will blaspheme the everlasting truth of 
God's Word. As for his proper nature and substance, it is 
altogether one with God the Father, and God the Son, 
that is to say, spiritual, eternal, uncreated, incomprehen- 
sible, almighty; to be short, he is even God and Lord 
everlasting. Therefore he is called the Spirit of the Fa- 
ther; therefore he is said to proceed from the Father and 
the Son; and therefore he was equally joined with them 
in the commission that the Apostles had to baptize all na- 
tions. But that this may appear more sensibly to the eyes 
of all men, it shall be requisite to come to the other part, 
namely, to the wonderful and heavenly works of the 
Holy Ghost, which plainly declare unto the world his 
mighty and divine power. First, it is evident that he did 
wonder fully govern and direct the hearts of the Patriarchs 
and Prophets in old time, illuminating their minds with 
the knowledge of the true Messias, and giving them ut- 
terance to prophesy of things that should come to pass 

2 peter i. long time after. For, as St. Peter witnesseth, the pro- 
phecy came not in old time by the will of man : hut the holy 
men of God spake as they were moved inwardly by the Holy 



for Whitsunday. 



:>so 



Ghost. And of Zachary the high Priest it is said in the 
Gospel, that he being full of the Holy Ghost, prophesied and tukei. 
praised God, So did also Simeon, Anna, Mary, and di- 
vers other, to the great wonder and admiration of all 
men. Moreover, was not the Holy Ghost a mighty 
worker in the conception and tiie nativity of Christ 
our Saviour? St. Matthew saith, that the blessed Virgin Matt, i 
was found with child of the Holy Ghost, before Joseph 
and she came together. And the angel Gabriel did ex- 
pressly tell her, that it should come to pass, saying* The Lutei, 
Holy Ghost shall come upon thee, and the power of the Most 
High shall overshadow thee. A marvellous matter, that 
a woman should conceive and bare a child without the 
knowledge of man. But where the Holy Ghost worketh, 
there nothing is impossible, as may further also appear by 
the inward regeneration and sanclification of mankind. 
When Christ said to Nicodemus, Unless a man he horn ^\mii\. 
anew, of water and the Spirit, he cannot enter into the king- 
dom of God, he was greatly amazed in his mind, and be- 
gan to reason with Christ, demanding how a man might 
he horn xvhich was old ? Can he enter, saith he, into his mo- 
ther's womb again, and so be born anew $ Behold a lively 
pattern of a fleshly and carnal man. He had little or no 
intelligence of the Holy Ghost, and therefore he goeth 
bluntly to work, and asketh how this thing were possible 
to be true : whereas otherwise if he had known the 
great power of the Holy Ghost in this behalf, that it is 
he which inwardly worketh the regeneration and new 
birth of mankind, he would never have marvelled at 
Christ's words, but would rather take occasion thereby 
to praise and glorify God. For as there are three several 
and sundry persons in the Deity ; so have they three seve- 
ral and sundry offices proper unto each of theme 

The Father to create, the Son to redeem, the Holy 
Ghost to sanctify and regenerate. Whereof the last, the 
more it is hid from our understanding, the more it ought 
to move all men to wonder at the secret and mighty 
working of God's holy Spirit, which is within us. For 
it is the Holy Ghost, and no other thing, that doth 
quicken the minds of men, stirring up good and godly 
motions in their hearts, which are agreeable to the will 
and commandment of God, such as otherwise of their 
own crooked and perverse nature they should never have. 
That which is born of the Spirit is spirit. As who should johnv. 
say, man of his own nature is fleshly and carnal, cor- 
rupt and nought, sinful and disobedient to God, without 



390 



The first Part of the Sermon 



any spark of goodness in him, without any virtuous er 
godly motion, only given to evil thoughts and wicked 
deeds. As for the works of the Spirit, the fruits of faith? 
charitable and godly motions, if he have any at all in 
him, they proceed only of the Holy Ghost, who is the 
only worker of our sanetifieation, and maketh us new 
men in Christ Jesus. Did not God's holy Spirit miracu- 

isam.xvii. loush work in the child David, when of a poor shepherd 
he became a princely prophet ? Did not God's holy Spirit 

Matrix. miraculously work in Matthew, setting at the receipt of 
custom* when of a proud publican he became an humble 
and lowly Evangelist ? And who can choose but marvel 
to consider, that Peter should become of a simple fisher a 
chief and mighty Apostle ? Paul of a cruel and bloody 
persecutor, a faithful disciple of Christ, to teach the Gen- 
tiles ? Such is the power of the Holy Ghost to regenerate 
men, and as it were to bring them forth anew, so that 
they shall be nothing like the men that they were before. 
Neither doth he think it sufficient inwardly to work the 
spiritual and new birth of man, unless he do also dwell 

i cor. iii. and abide in him. Know ye not* saith St. Paul, that ye are 
the temple of God* and that his Spirit dwelleth in you ? Know 
ye not that your bodies are the temples of the Holy Ghost, 
which is within you? Again he saith, You are not in the 

Rom. Tiii. fash, hut in the Spirit. For why? The Spirit of God 
dwelleth in you. To this agrceth the doctrine of St. 

i Johnii. John, writing on this wise : The anointing which ye have 
received (he meaneth the Holy Ghost) dwelleth in you. 
And the doctrine of Peter saith the same, who hath these 

i Peter ir. words : The Spirit of glory and of God resteth upon you. O 
what comfort is this to the heart of a true Christian, to 

Bfim.r. tliinR that the Holy Ghost dwelleth within him ! If God 
be with us. as the Apostle saith, who can be against us? 
O but how shall 1 know that the Holy Ghost is within 
me ? some man perchance will say. Forsooth, as the tree is 
known by his fruit, so is also the Holy Ghost. The fruits of 
the Holy Ghost (according to the mind of St. Paul) are 
these : love, joy, peace, long-suffering, gentleness, good- 
ness, faithfulness, meekness, temperance, &c. Contrari- 
wise, the deeds of the flesh are these: adultery, fornica- 
tion, uncleanness, wantonness, idolatry, witchcraft, hatred, 
debate, emulation, wrath, contention, sedition, heresy, 
envy, murder, drunkenness, gluttony, and such like. 

Here is now that glass, wherein thou must hehohl 
thyself, and discern whether thou have the Holy Ghost 
within thee, or the spirit of the flesh. If thou see thaf 



for -'Whitsunday. 



S9i 



thy works be virtuous and good, consonant to (lie pre- 
script rule of God's word, savouring and tasting not of 
the flesh, but of the Spirit, then assure thyself that thou 
art endued with the il oh Ghost : otherwise, in thinking 
well of thyself, thou dost nothing else but deceive thyself, 
The Holy Ghost doth always declare himself by his fruit- 
ful and gracious gifts, namely, by the word of wisdom, 
by the word of knowledge, which is the understanding of 
the Scriptures by faith, in doing of miracles, by healing fCo 
them that are diseased, by prophesy, which is the declara- 
tion of God's mysteries, by discerning of spirits, diversities 
of tongues, interpretation of tongues, and so forth. All 
which gifts, as they proceed from one Spirit, and are seve- 
rally given to man according to the measurable distribu- 
tion of the Holy Ghost ; even so do they bring men, and not 
without good cause, into a wonderful admiration of God's 
divine power. "Who will not marvel at that which is written 
in the Acts of the Apostles, to hear their bold confession Acts*, 
before the council at Jerusalem; and to consider that 
they went away with joy and gladness, rejoicing that they 
were counted worthy to suffer rebukes and checks for the 
name and faith of Christ Jesus. This was the mighty 
work of the Holy Ghost, who, because he giveth patience 
and joyfulness of heart in temptation and affliction, hath 
therefore worthily obtained this name in holy Scripture, 
to be called a Comforter. Who will not also marvel to 
read the learned and heavenly sermons of Peter and the 
disciples, considering that they were never brought up in 
school of learning, but called even from their nets, to 
supply the rooms of Apostles? This was likewise the Mm 
mighty work of the Holy Ghost, who, because he doth 
instruct the hearts of the simple in the true knowledge 
of God and his word, is most justly termed by this 
name and title, to be the Spirit of Truth. Eusebius in his ub.xi 
Ecclesiastical History telleth a strange story of a certain eap ' 3 " 
learned and subtile philosopher, who being an extreme 
adversary to Christ and his doctrine, could by no kind of 
learning be converted to the faith, but was able to with- 
stand all the arguments that could be brought against him, 
with little or no labour. At length there started up a 
poor simple n an, of small wit and less knowledge, one that 
"was reputed among the learned as an idiot; and he on 
God's name would needs take in hand to dispute with 
this proud philosopher. The bishops and other learned 
men standing by, were marvellously abashed at the mat- 
ter, thinking that by his doing they should be all eon* 



392 



The second Part of the Sermon 



founded and put to open shame. He notwithstanding 
goeth on, and beginning in the name of the Lord Jesus, 
brought the philosopher to sueh point in the end, con- 
trary to all men's expectation, that he could not choose 
but acknowledge the power of God in his words, and to 
give place to the truth. Was not this a miraculous 
work, that one silly soul, of no learning, should do that 
which many bishops of great knowledge and understand- 
ing were never able to biing to pass? 80 true is the say- 
ing of Bede: «* Where the Holy Ghost doth instruct and 
teach, there is no delay at all in learning." Much more 
might here be spoken of the manifold gifts and graces of 
the Holy Ghost, most excellent and wonderful in our 
eyes » but to make a long discourse through all, the 
shortness of time will not serve, And seeing ye have 
heard the chiefest, ye may easily conceive and judge of 
the rest. Now were it expedient do discuss this question; 
whether all they which boast and brag that they have the 
Holy Ghost, do truly challenge this unto themselves, or 
no? Which doubt, because it is necessary and profitable, 
shall. God willing, be dissolved in the next part of this 
Homily. In the mean season, let us (as we are most 
bound) give hearty thanks to God the Father, and his 
Son Jesus Christ, for sending down his Comforter into the 
w orld, humbly beseeching him so to work in our hearts 
by the power of this Holy Spirit, that we being regenerate 
and newly born again in all goodness, righteousness, so- 
briety, and truth, may in the end be made partakers of 
everlasting life in his heavenly kingdom, through Jesus 
Christ our Lord and Saviour. Amen. 



The second Part of the Homily concerning the Holt 
Ghost, dissolving this doubt; whether all men rightly 
challenge to themselves the Holy Ghost, or no, . 

Jolui XIV. XT. /^VUR Saviour Christ departing out of the world unto 
vJ 5 his Father, promised his disciples to send down 
another Comforter, that should continue with them for 
ever, and direct them into all truth. Which thing to be 
faithfully and truly performed, the Scriptures do suffi- 
cienlly bear witness. Neither must we think that this 
Comforter was either promised, or else given, only to the 
Apostles, but also to the universal church of Christ, dis= 
persed through the whole world. For* unless the Holy 



for }l hit sunday* 



393 



Ghost had been always present, governing and preserving 
the church from the beginning, it could never have sus- 
tained so many and great brunts of afilietion and perse- 
cution, with so little damage and harm as it hath. And 
the words of Christ are most plain in this behalf, saying, johnxxiy. 
that the Spirit of truth should abide with them for ever, Matt - xxi - 
thcit he would be with them always (he meaneth by grace, 
virtue, and power) even to the world's end. 

Also in the prayer that lie made to his Father a little 
before his death, he maketh intercession, not only for 
hiiaself and his Apostles, but indifferently for all them johnrri;. 
that should believe in him through their words, that is to 
-wit, for his whole church. Again, St. Paul saith, If any Rom.™. 
ma n have not the Spirit of Christ, the same is not his. Also in 
the words following: We have received the Spirit of adop- Sbidenii 
Hon, whereby we cry Jibba, Father. Hereby then it is evi- 
dent and plain to ail men, that the Holy Ghost was given, 
not only to the Apostles, but also to the whole body of 
Christ's congregation, although not in like form and ma- 
jesty as he came down at the feast of Pentecost. But 
now herein standeth the controversy ; whether all men 
do justly arrogate to themselves the Holy Ghost, or no? 
The bishops of Borne have for a long time made a sore 
challenge thereunto, reasoning with themselves after this 
sort : M The Holy Ghost," say they,* 4 was promised to the 
chin eh, and never forsaketh the church. But we are the 
chief heads and the principal part of the church, therefore 
we have the Holy Ghost for ever ; and whatsoever things 
we decree are undoubted verities, and oracles of the Holy 
Ghost." That ye may perceive the weakness of this argu- 
ment, it is needful to teach you, first, what the true church 
of Christ is, aud then to confer the church of Rome there- 
with, to discern how well they agree together. The true 
church is an universal congregation or fellowship of God's 
faithful and elect people, built upon the foundation of the 
Apostles and Prophets, Jesus Christ himself being the head 
corner-stone. And it hath always three notes or marks, Ephe«.iL 
whereby it is known : pure and sound doctrine, the sa- 
craments ministered according to Christ's holy institution, 
and the right use of ecclesiastical discipline. This descrip- 
tion of the church is agreeable both to the Scriptures of 
God, and also to the doctrine of the ancient Fathers, so 
that none may justly find fault therewith. Now if you 
will compare this with the church of Rome, nor a* it was 
in the beginning, bin as it is at present, and hath been for 
the space of nine hundred years and odd : you shall well 

51 



Tlie second Tart of the SevmoB 



perceive the state thereof to be so far wide from the 
ture of the true church, that nothing can be more. For 
neither are they built upon the foundation of the Apostles 
and Prophets, retaining the sound and pure doctrine of 
Christ Jesus ; neither yet do they order the sacraments, or 
else the ecclesiastical keys, in such sort as he did first in- 
stitute and ordain them : but have so intermingled their 
own traditions and inventions, by chopping and chang- 
ing, by adding and plucking away, that now they may 
seem to be converted into a new guise, Christ commended 
to his church a sacrament of his body and blood : they 
have changed it into a sacrifice for the quick and the 
dead. Christ did minister to his Apostles, and the Apostles 
to other men indifferently under both kinds : they have 
robbed the lay people of the cup, saying, that for them 
one kind is sufficient. Christ ordained no other element 
to be used in baptism, but only water, whereunto when 

Augtfctine.. the word is joined, it is made, as St. Augustine saith, a 
full and perfect sacrament. They being wiser in their 
own conceit than Christ, think it is not well nor orderly 
done, unless they use conjuration, unless they hallow the 
water* unless there be oil, salt, spittle, tapers, and such 
other dumb ceremonies, serving to no use, contrary to the 
plain rule of St. Paul, who willeth all things to be done in 

i;ettr.xm the church to edification. Christ ordained the autho- 
rity of the keys to excommunicate notorious sinners, and 
to absolve then i which are truly penitent : they abuse this 
power at their own pleasure, as well in cursing the godly 
with bell, book, and candle, as also in absolving the repro- 
bate, which are known to be unworthy of any Christian 
society: whereof they that lust to see examples, let them 
search their lives. To be short, look what our Saviour 
Christ pronounced of the Scribes and Pharisees in the 
Gospel : the same may be boldly and with safe conscience 
pronounced of the bishops of Rome ; namely, that they 
have forsaken, and daily do forsake, the commandments 
of God, to erect and set up their own constitutions. 
Which thing being true, as all they which have any light 
of God's word must needs confess, we may well conclude, 
according to the rule of Augustine, that the bishops of 
Rome and their adherents are not the true church of 
Christ, much less then to be taken as chief heads and 
rulers of the same. Whosoever, saith he, do dissent from 
the Scriptures concerning the head, although they be- 
found in all places where the church is appointed, yet are 
they not in the church. A plain place, concluding direct^ 



for Whitsunday, 



S9B 



against the church of Rome. Where is now tiie Holy August.con; 
Ghost, which they so stoutly do claim to themselves ? £SnatW a Ep. 
Where is now the Spirit of Truth, that will not suffer cap * 4, 
them in any wise to err ? If it be possible to be there, 
where the true church is not, then is it at Rome : other- 
wise it is but a vain brag, and nothing else. St. Paul, as 
ye have heard before, saith. If any man have not the Spirit 
of Christ, the same is not his. And by turning the words, 
it may be truly said, If any man be not of Christ, the same 
hath not the Spirit. Now to discern who are truly his, 
and who not, we have this rule given us ; that his sheep 
do always hear his voice. And St. John saith, He that is johnx. 
of God heareth God's word. Whereof it followeth, that Johnvi * 
the Popes, in uot hearing Christ's voice, as they ought to 
do. but preferring their own decrees before the express 
word of God, do plainly argue to the world that they are 
not of Christ, nor yet possessed with his Spirit. But here 
they will allege for themselves, that there are divers ne- 
cessary points not expressed in holv Scripture, which were 
left to the revelation of the Holy Ghost ; who being John sti* 
given to the church, according to Christ's promise, hath _ 
tauglit many things from time to time, which the Apo- 
stles could not then bear. To this we may easily answer, 
by the plain words of Christ, teaching us that the proper 
office of the Holy Ghost is, not to institute and bring in 
new ordinances, contrary to his doctrine before taught; 
but shall come and declare those things which he had 
before (aught, so that it might be well and truly under- 
stood. When the Holy Ghost, saith he, shall come, he j hnxvi. 
shall lead you into all truth. What truth doth he mean? 
Any other than he himself had before expressed in his 
word? No. For he saith, He shall take of mine, and j G i mx ^,. 
show unto you. Again, he shall bring you in remem- 
brance of all things that I have told you. It is not then 
the duty and part of any Christian, under pretence of the 
Holy Ghost, to bring in his own dreams and fantasies 
into the church : but he must diligently provide that his 
doctrine and decrees be agreeable to Christ's holy Testa- 
ment ; otherwise, in making the Holy Ghost the author 
thereof, he doth blaspheme and belie the Holy Ghost to 
Jiis own condemnation. 

Now to leave their doctrine, and to come to other 
points. What shall we think or judge of the Pope's in- 
tolerable pride ? The Scripture saith, that God resisteth the 
proud, and sho7veth g race to t he humhle. Also it pronounceth 
them blessed which are poor inspirit} promising that they Matt.* 



396 



The second Tart of the Sermon 



which humble themselves shall be exalted. And Christ 

Mau.xiv. our Saviour willeth all his to learn of him, "because he is 
humble and meek. As for pride, St. Gregory saith, it is 
the root of all mischief. And St. Augustine's judg- 
ment is this, that it makcth men devils. Can any man 
then, which either hath or shall read the Popes' lives, 
justly say that they had the Holy Ghost within them? 
First, as touching that they will he termed universal 
Bishops and Heads of ail Christian churches through the 
Lib iii.Epist. world; we have the judgment of Gregory expressly 

r6.78. against them; who, writing to Mauritius the emperor, 
condemncth John, bishop of Constantinople, in that be- 
half, calling him the Prince of Pride, Lucifer's Successor, 
serm. 3. ds and the Forerunner of Antichrist. St. Bernard also agree- 

»e«ur.Dom. {[ jeremi ( 0? saitli. What greater pride can there be, 
than that one man should prefer his own judgment be- 
fore the whole congregation, as though he only had 
Diaiogorum. the Spirit of God ? And Chrysostom pronounce th a ter- 

iib.m. rible sentence against them, affirming plainly, that who- 
soever seeketh to be chief in earth shall find confusion 
in heaven ; and that he which strivcth for the supremacy 
shall not be reputed among the servants of Christ. Again 
a>rysost.sup. he saith, To desire a good work, it is good ; but to 
covet the chief degree of honour, it is mere vanity. Do 
not these places sufficiently convince their outrageous 
pride, in usurping to themselves a superiority above all 
other, as well ministers and bishops, as kings also and 
emperors ? But as the lion is known by his claws, so let 
us learn to know these men by their deeds. What 
sabeii. En- shall we say of him that made the noble King Banda- 

aead.Q.Ub.vii. ] us tQ be tie( | the neek ^ itfe a c J min> an( j tQ li(J fla( . 

down before his table, there to gnaw bones like a dog? 
Shall we think that he had God's holy Spirit within him, 
and not rather the spirit of the devil ? Such a tyrant was 
Pope Clement the VItb„ What shall we say of him that 
proudly and contemptuously trod Frederick the emperor 
under his feet, applying the verse of the Psalm unto him- 
rsaimis. self, Thou shall go upon the lion and the adder, the young 
lion and the dragon thou shall tread under tliyfoot? Shall 
we say that he had God's holy Spirit within him, and not 
rather the spirit of the devil? Such a tyrant was Pope 
Alexander the Hid. What shall we say of him that armed 
and animated the son against the father, causing him to 
be taken, and to be cruelly famished to death, contrary to 
the law both of God* and also of nature • Shall we say 
that he had God's holy Spirit within him? and not rather 



jor Whitsunday, 



597 



the spirit of the devil ? Such a tyrant was Pope Pascal 
the lid. What shall we say of him that earn? Into his 
popedom like a fox, that reigned like a lion, and died 
like a do;* ? Shall we say that he had God's holy Spirit 
within him, and not rather the spirit of the devil ? Such a 
tyrant was Pope Boniface the Vllltli. What shall we say 
of him that made Henry the emperor, with his wife and 
his young child, to stand at the gates of the city in the 
rough winter, bare footed and bare legged, only clothed 
in linsey woolsey, eating nothing from morning to night, 
and that for the space of three days ? Shall we say that 
he had God's holy Spirit within him, and not rather the 
spirit of the devil? Such a tyrant was Pope Hihlebrand, 
most worthy to be called a firebrand, if we shall term him 
as he hath best deserved. Many other examples might 
here be alleged ; as of Pope Joan the harlot, that was de- 
livered of a child in the high street, going solemnly in pro- 
cession ; of Pope Julius the lid. that wilfully cast St. Peter's 
keys into the river Tiberis; of Pope Urban the YIth. that 
caused five cardinals to be put in sacks, and cruelly drowned ; 
of Pope Sergius the Hid. that persecuted the dead body 
of Formosus his predecessor, when it had been buried 
eight years ; of Pope John the XIYth. of that name, who 
having his enemy delivered into his hands, caused him 
first to be stripped stark naked, his beard to be shaven, and 
to be hanged up a whole day by the hair, then to be set 
upon an ass with his face backward toward the tail, to be 
carried round about the city in despite, to be miserably 
beaten with rods, last of all, to be thrust out of his 
country, and to be banished for ever. But to conclude, 
and make an end, ye shall briefly take this short lesson ; 
wheresoever ye find the spirit of arrogance and pride, the 
spirit of envy, hatred, contention, cruelty, murder, extor- 
tion, witchcraft, necromancy, &c. assure yourselves that 
there is the spirit of the devil, and not of God, albeit they 
pretend outwardly to the world never so much holiness. 
For as the Gospel teacheth us, the Spirit of Jesus is a good 
Spirit, an holy Spirit, a sweet Spirit, a lowly Spirit, a merci- 
ful Spirit, full of charity and love, full of forgiveness and 
pity, not rendering evil for evil, extremity for extremity, but 
overcoming evil with good, and remitting all offence even 
from the heart. According to which rule, if any man 
live uprightly, of him it may be safely pronounced, that 
he hath the Holy Ghost within him : if not, then it is a 
plain token that he doth usurp the name of the Holy 
Ghost in vain. Therefore, dearly beloved, according to the 



S9& The second Part of the Sermon for Wliitsunday. 

uohniv. good counsel of St. John. Believe not every spirit, but first 

Matter. fry them whether they be of God or no. Many shall come 
in my name, saith Christ, and shall transform themselves 
into angels of light, deceiving (if it bepossible ) the very elect. 
They shall come unto you in sheep's clothing, being in- 
wardly cruel and ravening wolves. They shall have an 
outward show of great holiness and innocency of life, so 
that ye shall hardly or not at all discern them. But the 

Mattel. rule that ye must follow is this, To judge them by their 
fruits. Which if they be wicked and naught, then it is 
impossible that the tree of whom they proceed should be, 
good. Such were all the Popes and Prelates of Rome for 
the most part, as doth well appear in the story of their 
lives, and therefore they are worthily accounted among the 

iukevi. number of false Prophets, and false Christs, which de- 
ceived the world a long while. The Lord of heaven and 
earth defend us from their tyranny and pride, that they 
never enter into his vineyard again, to the disturbance of 
liis silly poor flock ; but that they may be utterly con- 
founded and put to flight in all parts of the world : and he 
of his great mercy so work in all men's hearts, b> the 
mighty power of the Holy Ghost, that the comfortable 
Gospel of his Son Christ may be truly preached, truly 
received, and truly followed in all places, to the beating 
down of sin, death, the Pope, the Devil, and all the 
kingdom of Antichrist, that like scattered and dispersed 
sheep, being at length gathered into one fold, we may in 
the end rest all together in the bosom of Abraham, Isaac, 
and Jacob, there to be partakers of eternal and everlast- 
ing life, through the merits and death of Jesus Christ our 
Saviour, tflmen. 



AS 



HOMILY 



TOE THE 



Days of Rogation Week. 



That all good Things come from God, 



I AM purposed this day, good devout Christian people^ 
to declare unto you the most deserved praise and com- 
mendation of Almighty God, not only in the considera- 
tion of the marvellous creation of this world, or for con- 
servation and governance thereof, wherein his great 
power and wisdom might excellently appear to move us 
to honour and di ead him ; but most especially in consi- 
deration of his liberal and large goodness, which he daily 
bestow eth on us his reasonable creatures, for whose sake 
he made the whole universal world, with all the commo- 
dities and goods therein ; which his singular goodness well 
and diligenth remembered on our part should move us ? 
as duty is, again with hearty affection to love him, and 
with word and deed to praise him and serve him all the 
davs of our life. And to this matter, being so worthy to 
entreat of, and so profitable for you to hear, I trust 1 shall 
not need with much circumstance of words to stir you to 
give your attendance to hear what shall be said. Only I 
would wish your affection inflamed in secret wise within 
yourself, to raise up some motion of thanksgiving to the 
goodness of Almighty God. in eveiy such point as shall 
be opened by my declaration particularly i nto vou. For 
else what shall it avail us to hear and know the great 
goodness of God towards us, to kuww that whatsoever is 



400 



The first Fart of the Sermon 



good proceedeth from him, as from (he principal foim- 
lain and the only author ; or to know that whatsoever is 
sent from him must needs be good and wholesome; if 
the hearing of such matter inoveth us no further but to 
know it only ? What availeth it the wise men of the 
world to have knowledge of the power and divinity of 
God, by the secret inspiration of him, where they did 
not honour and glorify him in their knowledge as God ? 
What praise was it to them, by the consideration of the 
creation of the world, to behold his goodness, and not 
to he thankful to him again for his creatures? What 
other thing deserved this blindness and forgetfulness of 
them at God's hands, but utter forsaking of him ? And 
so forsaken of God, they could not but fall into extreme 
ignorance and error. And although they much esteemed 
themselves in (heir wits and knowledge, and gloried in 
their wisdom ; yet vanished they away blindly, in their 
thoughts became fools, and perished in their folly. There 
can be none other end of such as draw nigh to God by 
knowledge, and yet depart from him in unthankfulness, 
but utter destruction* This experience saw David in his 

psaim isxiii. days. For Sir .his Psalm he saith, Behold, they which 
withdraw themselves from ihee shall perish, for thou hast 
destroyed them all that are strayed from thee. 

This experience was perceived to be true of that holy 

jer. xv. Prophet Jeremiah; Lord, saith he, whatsoever they be 
that forsake thee shaUbe confounded ; they that depart from 
thee shall he written in the earth , and soon forgotten. It 
profiteth not, good people, to hear the goodness of God 
declared unto its. if our hearts be not enflamed thereby to 
honour and thank him. It profited not the Jews, which 
were God's elect people, to hear much of God, seeing 
that he was not received in their hearts by faith, nor 
thanked for his benefits bestowed upon them : their un- 
thankfulness was the cause of their destruction. Let us 
eschew the manner of these before rehearsed, and follow 
rather the example of that holy Apostle St. Paul, who 
when in a deep meditation he did behold the marvellous 
proceedings of Almighty God, and considered his infinite 
goodness in the ordering of his creatures, he burst out 

Ro]11x ; t into this conclusion: Surely, saith he, of him , by him, and 
in him, be all things. And this once pronounced, he stuck 
not still at this point, but forthwith thereupon joined to 
these words, To him be glory arid praise for ever. Amen. 

Upon the ground of which words of St. Paul, good au- 
dience, I purpose to build my exhortation of this day 



for Rogation Week. 



iiiito to u. Wherein I shell do my endeavour, first, to 
prove unto you that all good things eonie down unto us 
from above, from the Father of light. Secondly, that 
Jesus Christ, his Son and our Saviour, is the mean by 
whom we receive his liberal goodness. Thirdly, that in 
the power and virtue of the Holy Ghost we be made 
meet and able to receive his gifts and graces. Which 
things distinctly and advisedly considered in our minds, 
must needs compel us in most low reverence, after our 
bo and en duty, always to render him thanks again, in some 
testification of our good hearts for his deserts unto us. 
And that the entreating of this matter in hand may be to 
the glory of Almighty God, let us in one faith and charity 
eal! ui)oa the Father of mercy, from whom cometh every 
good gift and every perfect gift, by the mediation of his 
well-beloved Son our Saviour, that we maybe assisted 
with the presence of his holy Spirit, and profitably on both 
parts, to demean ourselves in speaking and hearkening to 
the salvation of our souls. 

In the beginning of my speaking unto you, good 
Christian people, suppose not that 1 do take upon me to 
declare unto you the excellent power, or the incompara- 
ble wisdom of Almighty God, as though I would have 
you believe that it might be expressed unto you by 
words ; nay, it may not be thought, that that thing nay 
be comprehended by man's words, that is incomprehen- 
sible. And too much arroganey it were for dust and 
ashes to think that he can worthily declare his Maker. 
It passeth far the dark understanding and wisdom of a 
mortal man, to speak sufficiently of that divine Majesty, 
which the angels cannot understand. We shall therefore 
lay apart to speak of the profound and unsearchable na- 
ture of Almighty God, rather acknowledging our weak- 
ness, than rashly to attempt what is above all man's ca- 
pacity to compass. It shall better suffice us in low hu- 
mility to reverence and dread his Majesty, which we can- 
not comprise, than by overmuch curious searching to be 
overcharged with the glory. We shall rather turn our 
whole contemplation to answer a while his goodness to- 
wards us, wherein we shall be much more profitably oc- 
cupied, and more may we be bold to search. To consider 
the great power he is of, can but make us dread and fear. 
To consider his high wisdom, might utterly discomfort 
our frailty to have any thing to do with him : but in con- 
sideration of his inestimable goodness, we take good heart 
again to trust well unto hi in. By his goodness we be 



The first Part of the Sermon 



assured to take him for our refuge, our hope and com- 
fort, our merciful Father, in all the course of our lives. 
Bis power and wisdom eompelleth us to take him for 
God Omnipotent, Invisible, having rule in heaven and 
earth, having; all things in his subjection, and will have 
none in council with him, nor any to ask the reason of 
i*B.3& his doing. For he may do what Uketh Mm 9 and none can 
B . resist Mm. For he worketli alt things in his secret judgment 

Prov. xyj, . , , .1 

to his own pleasure, yea* even the wicked to damnation, saith 
Solomon. By the reason of his nature, he is called in 
HeKsL Scripture consuming fire, he is called a terrible and fear- 
ful God. Of this behalf, therefore, we have no familiarity, 
no access unto him ; but his goodness again tempereth the 
rigour of his high power, and maketh us bold, and put- 
telh us in hope that he will be conversant w ith us, ani 
easy unto us. 

It is his goodness that moveth him to say in Scripture? 
It is my delight to he with the children of men, It is his 
goodness that moveth him to call us unto him, to offer us 
his friendship and presence. It is his goodness that pa- 
tiently sulTereth our st raving from him, and suffereth us 
long, to win us to repentance. It is of his goodness that 
"we be created reasonable creatures, wherr else he might 
pro Vri*. have made us brute beasts. It was his mercy to have us 
born among the number of Christian people, and thereby 
in a much more nighness to salvation, where we might 
have been born (if his goodness had not been) among the 
Paynims, clean void from God, and the hope of everlast- 
ing life. And what other thing doth his loving and 
gentle voice, spoken in his word, where he calleth us to 
his presence and friendship, but declare his goodness 
only, without regard of our worthiness ? And what other 
thing doth stir him to call us to him, when we be strayed 
from him, to suffer us patiently, to win us to repentance, 
but only hi* singular goodness, no whit of our deserving ? 
Let them all come together that be now glorified in hea- 
ven, and let us hear what answer they will make in these 
points before rehearsed, whether their first creation was 
in God's goodness, or of themselves. Forsooth, David 
v\ou!d make answer for them all, and say, Know ye for 
surety, even the Lord is God; he hath made us, and not we 
ourselves. If they were asked again, who should be 
thanked for their regeneration, for their justification, and 
for their sahation? whether their deserts, or God's 
goodness only ? although in this point every one con- 
fess sufficiently the truth of this matter in his own per- 



for Rogation Week, 



Mm 



son ; yet let David answer by the mouth of them all at 
this time, who cannot choose but say, Not to us, Lord* 
not to us, but to thy name give all the thanks* for thy lov- 
ing mercy, and for thy truth sake. If we should ask again, 
from whence came their glor ious works and deeds, which 
they wrought in their lives, wherewith God was so 
highly pleased and worshipped by them? let some other 
witness be brought in, to testify this matter, that in the 
mouth of two or three may the truth be known. 

Verily, that holy Prophet Isaiah beareth record, and Isa. xxyi'< 
saith, Lord, it is thou of thy goodness that hast ivrought 
all our works in us, not we ourselves. And to uphold the 
truth of this matter, against all justiciaries and hypocrites, 
which rob Almighty God of his honour, and ascribe it 
to themselves, St. Paul bringeth in his belief: We be not, 1 cor.iii. 
saitli he, sufficient of ourselves, as of ourselves, once to 
think any thins;: but all our ableness is of God's goodness. * CSXT1U 
JPor he it is* in whom we have all our being, our living, and 
moving. If ye will know furthermore where they had 
their gifts and sacrifices, which they offered continually in 
their lives to Almighty God, they cannot but agree with 
David, where he saith, Of thy liberal hand, Lord, we 
have received that we gave unto thee. If this holy company 
therefore confess so constantly, that all the goods and 
graces, wherewith they were endued in soul, came of the 
goodness of God only ; what more can be said to prove 
that all that is good cometh from Almighty God? Is it 
meet to think that all spiritual goodness cometh from 
God above only ; and that other good things, either of 
nature or of fortune (as we call them,; come of any 
other cause ? Doth God of his goodness adorn the soul 
with all the powers thereof, as it is ; and come the gifts 
of the body, wherewith it is endued, from any other? If 
he doth the more, cannot he do the less? •« To justify a 
sinner, to new create him from a wicked person to a righte- 
ous man, is a greater act," saith St. Augustine, " than to 
make such a new heaven and earth as is already made." 
We must needs agree, that whatsoever good thing is in 
lis, of grace, of nature, or of fortune, is of God only, as 
the only Author and Worker. 

And yet it is not to be thought that God hath created 
all this whole universal world as it is, and, thus once 
made, hath given it up to be ruled and used after our own 
wits and device, and so taketh no more charge thereof. 
As we see the shipwright, after he hath brought his ship 
Co a perfect e&dj then delivereth it to the mariners, and, 



Hcb. ii. 



40* The fir si Part of the Sermon 

taketh no more care thereof. Nay, God hath not so 
created the world, that he is careless of it : but lie still 
preserveth it by his goodness, he still staveth it in his 
creation. For else without his special goodness it could 
not stand long in this condition. And therefore St. Paul 
saith, that he preserveth all things, and beareth them up 
Hcb.iii, g(ill in j |is Wor(1# \ est t ] iev s i,onld fall without him to 

their nothing again, whereof they were made. If his 
especial goodness were not every where present, every 
creature should be out of order, and no creature should 
have his property, wherein he was first created. He is 
therefore invisible every where, and in every creature, 
and filieth both heaven and earth with his presence: 
in the fire, to give heat; in the water, to give moisture; 
in the earth, to give fruit; in the heart, to give his 
strength ; yea, in our bread and drink is he, to give us 
nourishment, where, without him, the bread and drink 
cannot give sustenance, nor the herb health, as the Wise 
\visd.xvi. Man plainly eonfesseth it, saying, It is not the increase of 
fruits thatfeedeth men; hut it is thy -word, Lord, which 
preserveth them that trust in thee. And Moses agreeth to 
Dem. vin. \] ie game, when he saith, Man's life resteth not in bread only, 
hut in evenj word which proceedeth out of God's mouth. It 
wisd.x™. %& neither the herb nor the piaster, that giveth health of them- 
selves; but thy word, Lord, saith the Wise Man. which 
healeih all things. It is not therefore the power of the 
creatures which worketh their effects, but the goodness 
of God which worketh in them. In his Word truly do 
all things consist. By that same Word that heaven and 
earth were made, by the same are they upholden, main- 
sPet.iiL tained. and kept in order, saith St. Peter, and shall be till 
Almighty God shall withdraw his power from them, and 
speak their dissolution. If it were not thus, that the 
goodness of God were effectually in his creatures to rule 
them, how could it be that the main sea, so raging and 
labouring to overflow the earth, could be kept within his 
bounds and banks, as it is ? That holy man Job evidently 
spied the goodness of God in this point, and confessed, 
that if he had not a special goodness to the preservation 
of the earth, it could not but shortly be overflowed of the 
sea. How could it be that the elements, so divers and 
contrary as they be among themselves, should yet agree 
and abide together in a concord, without destruction one 
of another, to serve our use, if it came not only of God's 
goodness so to temper them? How c.ould the fire not 
burn and consume all things, if it were let loose to go 



for Rogation Week. 



405 



^lillher it would, and not staid in its sphere by the good- 
ness of God, measurably to beat these inferior creatures 
to (heir riping? Consider the huge substance of the earth, 
so heavy and great as it is: how could it so stand stably 
in the space as it doth, if God's goodness reserved at not 
so for us to travel on? It is thou, Lord, saith David* 
which hast founded the earth in his stability ; and during thy 
word it shall never reel or fall down. Consider the great 
strong beasts and fishes, far passing the strength of man ; 
how fierce soever they be and strong, yet by the goodness 
of God they prevail not against us, but are under our sub- 
jection, and serve our use. Of whom came the invention 
thus to subdue them, and make them lit for our commo- 
dities ? Was it by man's brain ? Nay, rather this inven- 
tion came by the goodness of God, which inspired man's 
understanding to have his purpose of every creature. Who 
was it, saith Job, that put will and wisdom in man's head, J " b X£!:vu 
hut God only* his goodmess 6 ! And as the same saith again, 
I perceive that every man hath a mind; hut it is the inspi- 
ration of the Almighty that giveth understanding. It could 
not be, verily, good Christian people, that man of his own 
wit upholden should invent so many and divers devices 
in all crafts and sciences, except the goodness of Al- 
mighty God had been present with men, and had stirred 
their wits and studies of purpose to know the natures and 
dispositions of all his creatures, to serve us sufficiently in 
our needs and necessities : yea, not only to serve our 
necessities, but to serve our pleasures and delight, more 
than necessity requireth. So liberal is God's goodness to 
us, to provoke us to thank him, if any hearts we have. 
The Wise Man, in his contemplation by himself, eouid 
not but grant this thing to be true, which I reason unto you. 
In his hands, saith he, he we, and our words, and all our wisdt vii< 
wisdom, and all our sciences and works of knowledge: for 
it is he that gave me the true instruction of his creatures, 
both to know the disposition of the world, and the vir- 
tues of the elements, the beginning and end of times, the 
change and diversities of them, the course of the year, 
the order of the stars, the natures of beasts, and the 
powers of them, the powers of the winds, and thoughts of 
men, the differences of planets, the virtue of roots, and 
whatsoever is hid and secret in nature, I learned it. The 
Artificer of all these taught me this wisdom. And fur- 
ther he saith, Who can search out the things that be in hea- r 
ven 6 } For it is hard for us to search such things as be on 
earthy and in daily sight before us. For our tvits and 



The second Tart of the Sermon 



thoughts, saith he, ucimperfect. and our policies uncertain* 
No man can therefore search out the meaning in these things 9 
except thougivest wisdom, and sendcst thy Spirit from abore. 
If the Wise Man thus confesseth all things to be of God, 
why should not we acknowledge it? and by (he know- 
ledge of it, consider our duly to God ward, and give him 
thanks for his goodness ? I perceive (hat I am far here 
overcharged with the plenty and copy of matter, that 
might he brought in for the proof of this cause. If I 
should enter to show how the goodness of Almighty God 
appeared every where in the creatures of the world, how 
marvellous they be in their creation, how beautiful in 
their order, how necessary they be to our use ; all with 
one voice must needs grant their Author to be none other 
but Almighty God, his goodness must they needs extol 
and magnify every where : to whom be all honour and 
glory for evermore. 



The second Part of the Homily for Rogation Week. 

IN (he former part of this Homily, good Christian peo- 
ple, I have declared to your contemplation the great 
goodness of Almighty God, in the creation of this world, 
with all the furniture thereof, for the use and comfort of 
man. whereby we might rather be moved to acknow- 
ledge our duty again to his Majesty. And I trust it hath 
wrought not only belief in you, but also it hath moved 
you to render your thanks secretly in your hearts to Al- 
mighty God for his loving kindness. But yet peradven- 
ture some will say, that they can agree to this, that all 
that is good pertaining to the soul, or whatsoever is 
created with us in body, should come from God, as from 
the Author of all goodness, and from none other. But of 
such things as be without them both, I mean such good 
things which we call goods of fortune, as riches, autho- 
rity, promotion, and honour; some men may think, that 
they should come of our industry and diligence, of our 
labour and travel, rather than supernaturally. Now then 
consider, good people, if any author there be of such 
things concurrent of man's labour and endeavour, were 
it meet to ascribe them to any other than to God ? as the 
Paynims, philosophers and poets, did err, which took 
Fortune, and made her a goddess, to be hpnoured for such 
things. God forbid, good Christian people, that this 



for "Rogation Week* 407* 

imagination should earnestly be received of us that be 
worshippers of (he true God. whose works and proceed- 
ings be expressed manifestly in his Word. These be the 
opinions and sayings of Infidels, not of true Christians. 
For they indeed (as Job maketh mention) believe and 
say, that God hath his residence and resting-place in the sob ml 
clouds, and considertth nothing of our matters. .Epicures 
they be that imagine that he walkeJh about the coasts of 
the heavens, and hath no respect of these inferior things, 
but that all these things should proceed either by chance 
or at adventure, or else by disposition of fortune, and God 
to have no stroke in them. What other thing is this to 
say, than as the fool suppose* h in his heart, there IS no p sa i m X jv, 
God ? Whom we shall none otherwise reprove, than with 
God's own words by the mouth of David : Hear, my peo- psaimi 
pie, saith he, for I am thy God, thy very God. All the 
beasls of the wood are mine : sheep and oxen that wander 
in the mountains. I have the knowledge of all the fowls of 
the air ; the beauty of the field is my handy work ; mine is the 
whole circuit of the world, and all the plenty that is in it. 
And again the Prophet Jeremiah, Thinkest thou that I am j et .Mw 
a God of the place nigh me, saith the Lord, and not a God 
far off? Can a man hide himself in so secret a corner, that I 
shall not see him °l Do not I fulfil and replenish both heaven 
and earth? saith the Lord. Which of these two should be 
most believed? Fortune, whom they paint to be blind of 
both eyes, ever unstable and unconstant in her wheel, in 
whose hands they say these things be? or God, in whose 
hand and power these things be indeed, who for his truth 
and constancy was yet never reproved? For his sight 
looketh through heaven and earth, and seeih all things 
presently with his eyes. Nothing is too dark or hidden 
from his knowledge, not the privy thoughts of men's 
minds. Truth it is, that God is all riches, all power, ail 
authority, all health, wealth, and prosperity ; of the which 
we should have no part without his liberal distribution, and 
except it came from him above. David first testifieth of 
riches and possessions : If thou giv est good luck, they shall Psalmcin 
gather ; and if thou openest thy hand, they shall be full of 
goodness: but if thou tiimest thy face, they shall be troubled. 
And Solomon saith. It is the blessing of the Lord that maketh pi W .v. 
rich men. To this agreeth the holy woman Ann, where 
she saith in her song, It is the Lord that maketh the poor, 
and maketh the rich; it is he that promoteth and pullet li am,w ' 
down ; he can raise a needy man from his misery, and from 
the dunghill; he can lift np a poor personage to sit with 



408 



TJte second Fart of the Sermon 



j)rinces 9 and hare the scat of glory ; for ail the coasts of Ike 
earth he his. Now if* any man will ask, what shall it avail 
us to know that every good gift, as of nature and fortune, 
(so called) and every perfect gift, as of grace, concerning 
the so'uTJ to be of God, and that it is his gift only ? For- 
sooth, for many causes it is convenient for us to know it : 
for so shall we know, if we confess the truth, who ought 
justly to he thanked for them. Our pride shall be there- 
by abated, perceiving naught to come of ourselves but sin 
and vice: if any goodness be in us, to refer all laud and 
praise for the same to Almighty God. It shall make us 
not advance ourselves before our neighbour, nor despise 
him for that he hath fewer gifts, seeing God giveth his 
gifts where he will. It shall make us, by the considera- 
tion of our gifts, not to extol ourselves before our neigh- 

Stti is. hours. It shall make the wise man not to glory of his ivis- 
(low,, nor the strong man in his strength, nor the rich to glory 
in his riches, but in the lining God, who is the author of all 
these; lest if we should do so, we might be rebuked with 

i co-.-.iv. words of St, Paul, What hast thou, that thou hast not 

received 3 dnd if thou hast received it, why gloriest thou in 
thyself, as though thou hadst not received it°l To confess 
that all good things come from Almighty God, is a 
great point of wisdom, my friends : for so confessing, we 
know whither to resort for to have them, if we want; as 

jamcs i. St. James biddelh us, saying, If any man ivanteth the gift 
of wisdom, let him ask it of God, that gives it; and it shall 
he given him. As the Wise Man, in the want of such a like 
gift, made his recourse to God for it, as he testifieth in 

wisd. x . liis book: After I knew, saith he, that otherwise I could 
not be chaste, except God granted it, (and this was, as he 
there writeth, high wisdom, to know whose gift it was) 
I made haste to the Lord, and earnestly besought him, 
even from the root of my heart, to have it. I would to 
God, my friends, that in our wants and necessities we 
would go to God, as St. James bkldeth, and as the Wise 
Man teacheth us that he did. I would we believed stead- 
fastly that God only gives them : if we did, we should 
not seek our want and necessity of the Devil and his mi- 
nisters so oft as we do, as daily experience declareth it. 
For if we stand in necessity of corporal health, whither 
go the common people, but to charms, witchcrafts, and 
other delusions of the Devil? If we knew that God were 
the author of this gift, we would only use his means ap- 
pointed, and bide his leisure, till he thought it good for 
us to have it given : if the merchant and worldly occu- 



for Rogation Week, 



409 



pier knew that God is the giver of riches, he would eon- 
tent himself with so much as by just means, approved of 
God, he could get to his living, and would be no richer 
than truth would suffer him ; he would never procure bis 
gain, and ask his goods at the Devil's hand. God forbid, 
ye will say, that any man should take his riches of the 
Devil. Yerily, so many as increase themselves by usury, 
by extortion, by perjury, by stealth, by deceits and craft, 
they have their goods of the Devil's gift. And all they 
that give themselves to such means, and have renounced 
the true means that God hath appointed, have forsaken him, 
and are become worshippers of the Devil, to have their 
lucres and advantages. They be such as kneel down to 
the Devil at his bidding, and worship him : for he pro- 
miseth them for so doing, that he will give them the 
world, and the goods therein. They cannot otherwise 
better serve the Devil, than to do his pleasure and com- 
mandment : and his motion and will it is, to have us for- 
sake the truth, and betake us to falsehood, to lies, and 
perjuries. They therefore which believe perfectly in 
their heart that God is to be honoured, and requested for 
the gift of all things necessary, would use none other 
means to relieve their necessities, but truth and verity, 
and would serve God to have competency of all things 
necessary. The man in his need would not relieve his 
want by stealth. The woman would not relieve her ne- 
cessity and poverty by giving her body to other in adul- 
tery for gam. If God be the author indeed of life, 
health, riches, and welfare, let us make our recourse to 
him, as the author, and we shall have it, saith St. James. 
Yea, it is high wisdom, by the Wise Man, therefore, to 
know whose gift it is ; for many other skills it is wisdom 
to know and believe that all goodness and graees be of 
God, as the author. Which thing well considered must 
needs make us think that we shall make account for that 
which God giveth us to possess, and therefore shall make 
us to be more diligent well to spend them to God's 
glory, and to the profit of our neighbour, that we may 
make a good account at the last, and be praised for good 
stewards ; that we may hear these words of our Judge : 
Well done, good secant and faithful; thou hast been faith- »iatt.niy. 
fulin little, I will make thee ruler over much; go into thy 
Master's joy. Besides, to believe certainly God to be the 
author of allgifts that we have, shall make us to be in 
silence and patience, when they be taken again from us. 
For as God of his mercy doth grant us them to use, so 

53 



The second Part of the Sermon 



etherwhiles he doth justly take them again from us, to 
prove our patience, to exercise our faith, and by the means 
of the taking away of a few, to bestow the more warily 
those that remain, to teach us to use them the more to 
his glory, after he giveth them to us again. Many 
there be that with mouth can say that they believe that 
God is the author of every good gift that they have; 
but in the time of temptation they go back from this be- 
lief. They say it in word, but deny it in deed. Consi- 
der the custom of the world, and see whether it be not 
true. Behold the rich man, that is endued with substance ; 
if by any adversity his goods be taken from him, how 
fumeth and fretteth he! how murmureth he and despair- 
eth ! He that hath the gift of good reputation, if his 
name be any thing touched by the detractor, how un- 
quiet is he ! how busy to revenge bis despite ! If a man 
hath the gift of wisdom, and fortune to be taken of some 
evil wilier for a fool* and is so reported, how much doth 
it grieve him to be so esteemed! Think ye that these be- 
lieve constantly that God is the author of these gifts ? If 
they believe it verily, why should they not patiently suf- 
fer God to take away his gifts again, which he gave 
them freely, and lent for a time ? But ye will say, I could 
be content to resign to God such gifts, if he took them 
again from me : but now are they taken from me by evil 
chances and false shrews, by naughty wretches; how 
should I take this thing patiently ? To this may be an- 
swered, that Almighty God is of his nature inv isible, and 
comet h to no man visible after the manner of man, to 
take away his gifts that he lent. But in this point what- 
soever God doth, he bringeth it about by his instruments 
ordained thereto. He hath good angels, he hath evil 
angels ; he hath good men, and he hath evil men; he hath 
hail and rain, he hath wind and thunder, he hath heat 
and cold. Innumerable instruments hath he, and messen- 
gers, by whom again he asketh such gifts as he commit- 
teth to our trust, as the Wise Man confesseth, The creature 
must needs wait to serve his Maker, to be fierce against 
unjust men to their punishment. For as the same author 
saith, He armeth the creature to revenge his enemies* 
and otherwhiles, to the probation of our faith, stirreth he 
up such storms. And therefore by what mean and in- 
strument soever God takes from us his gifts, we must pa- 
tiently take God's judgment in worth, and acknowledge 
him to be the taker and giver, as Job saith, The Lord 
gave, and the Lord teok, when yet his enemies drove his 



for Rogation Week, 



Mi 



oattle away, and when the Devil slew bis children, and 
afflicted his body with grievous sickness. Such meekness 
was in that holy King and Prophet David ; v hen he was 
reviled of Shimei in the presence of all his host, he took 
it patiently, and reviled not again, but as confessing God 
to be the author of his innocency and good name, and 
offering it to be at his pleasure : Let him alone, (saith he 
to one of his servants, that would have revenged such de- 
spite.) for God hath commanded him to curse David, and 2Sam.atf\ 
peradventure God inlendeth thereby to render me some 
good turn for this curse of him to-day. And though the 
minister other whiles doth evil in his act, proceeding of 
malice ; vet forasmuch as God turneth his evil act to a 
proof of our patience, we should rather submit ourselves 
in patience, than to have indignation at God's rod, which 
peradventure. when he hath corrected us to our nurture, 
he will cast it into the fire, as it deserveth. Let us in 
like manner truly acknowledge all our gifts and preroga- 
tives to be so God's gifts, that we shall be ready to re- 
sign them up at his will and pleasure again. Let us 
throughout our whole lives confess all good things to 
come from God, of what name or nature soever they be, 
not of these corruptible things only, whereof I have now 
last spoken, but much more of all spiritual graces behove- 
able for our soul, without w hose goodness no man is called 
to faith, or staid therein, as I shall hereafter in the next 
part of this Homily declare to you. In the mean season, 
forget not what hath already been spoken to you, forget 
not to be conformable in your judgments to the truth of his 
doctrine, and forget not to practice the same in the whole 
state of your life, whereby ye shall obtain the blessing pro- 
mised by our Saviour Christ: Blessed be they which hear 
the word of God, and fulfil it in life. Which blessing he 
grant to us all, whoreigneth over alJ, one God in Trinity, 
the Father, the Son, and the Holy Ghost; to whom 
be all honour and glory for ever. Amen. 



The third Part of the Homihj for Eogation Week. 

I Promised to you to declare that all spiritual gifts and 
graces come specially from God. Let us consider the 
truth of this matter, and hear what is testified first of the 
gift of faith, the first entry into a Christian life, without 
the which no man can please God. For St. Paul con- 
fessed! it plainly to be God's gift, saying, Faith is the gift Eptwis, & 



The third Fart of the Sermon 

of God. And again St. Peter saith, It is of God's power 
that ye he kept through faith to salvation. It is of the 
goodness of God that we faulter not in our hope unto hi in. 
It is verily God's work in us, the charity wherewith we 
love our brethren. If after our fall we, repent, it is by 
him that we repent, which reacheth forth his merciful 
hand to raise us up. If we have any will to rise, it is he 
that preventeth our will, and disposeth us thereto. If 
after contrition we feel our consciences at peace with God 
through remission of our sin, and so be reconciled again to 
bis favour, and hope to be his children and inheritors of 
everlasting life; who worketh these great miracles in us? 
Our worthiness, our deservings and endeavours, our wits, 
and virtue ? Nay verily, St. Paul will not suffer flesh and 
clay to presume to such arrogancy, and therefore saith, 
Ml is of God, which hath reconciled us to himself by Jesus 
Christ. For God was in Christ tvhtn he reconciled the world 
unto himself. God, the Father of all mercy, wrought this 
high benefit unto us, not by his own person, but by a 
mean, by no less a mean than his only beloved Son, 
whom he spared not from any pain and travail that might 
do us good. For upon him he put our sins, and upon 
him he made our ransom ; him he made the mean betwixt 
us and himself, whose mediation was so acceptable to 
God the Father, through his absolute and perfect obe- 
dience, that he took his act for a full satisfaction of all 
our disobedience and rebellion, whose righteousness he 
took to weigh against our sins, whose redemption he 
would have stand against our damnation. In this point, 
what have we to muse within ourselves, good friends? I 
think no less than that which St. Paul said in remem- 
brance of this wonderful goodness of God, Thanks he to 
Mmighty God 9 through Christ Jesus our Lord: for it is he 9 
for whose sake we received this high gift of grace. For as 
by him (being the everlasting Wisdom) he wrought all the 
world and that is contained therein; so by him only and 
wholly would he have all things restored again in heaven 
and earth By this our heavenly Mediator therefore do 
we know the favour and mercy of God the Father; by 
him know we his will and pleasure towards us ; for he is 
the brightness of his Father's glory, and a very clear image 
and pattern of his substance. It is he, whom the Father 
in heaven delighteth to have for his well-beloved Son, 
whom he authorized to be our teacher, whom he charged 
us to hear, saying, Hear him. It is be, by whom the 
Father of heaven doth bless us with all spiritual and hea- 



for Rogation Week. 413 

venly gifts ; for whose sake and favour ( write th St. John) Johni, 
we have received grace and favour. To this our Saviour 
and Mediator hath God the Father given the power of 
heaven and earth, and the whole jurisdiction and autho- 
rity to distribute his goods and gifts committed to him : 
for so writeth the Apostie, To every one of us is grace given, 
according to the measure of Christ's giving. And there- 
upon to execute his authority committed, after that he 
had brought Sin and the Devil to captivity, to be no more 
hurtful to his members, he ascended up to his Father 
again, and from thence sent liberal gifts to his well-be- 
loved servants, and hath still the power to the world's end 
to distribute his Father's gifts continually in his church, 
to the establishment and comfort thereof. And by him 
hath Almighty God decreed to dissolve the world, to call 
all before him, to judge both the quick and the dead, 
and finally by him shall he condemn the wicked to eter- 
nal fire in hell, and give the good eternal life, and set 
them assuredly in presence with him in heaven for ever- 
more. Thus ye see how all is of God, by his Son Christ, 
our Lord and Saviour. Remember, I say once again, your 
duty of thanks, let them be never to want, still enjoin 
yourself to continue in thanksgiving; ye can offer to God 
no better sacrifice : for he saith himself, It is the sacrifice p sa imL 
of praise and thanks thai shall honour me. "Which thing 
was well perceived of that holy Prophet David, when he 
so earnestly spake to himself thus : my soul 9 Mess thou the Psalm ciii. 
Lord ; and all that is within me, bless his holy name. I say 
once again, my soul. Mess thou the Lord, and never forget 
his manifold rewards. God give us grace, good people 9 
to know these things, and to feel them in our hearts. 
This knowledge and feeling is not in ourselves ; by our- 
selves it is not possible to come by it; a great pity it 
were that we should lose so profitable knowledge. Let us 
therefore meekly call upon that bountiful Spirit, the Holy 
Ghost, which proceedeth from our Father of mercy, and 
from our Mediator Christ, that he w ould assist us, and in- 
spire us with his presence, that in him we may be able to 
hear the goodness of God declared unto us to our salva- 
tion. For without his lively and secret inspiration can 
we not once so much as speak the name of our Mediator, 
as St. Paul plainly testifieth : JV*o man can once name our 1 Coi « 
Lord Jesus Christ, but in the Holy Ghost. Much less should 
we be able to believe and know these great mysteries that 
be opened to us by Christ. St. Paul saith, that no man icoi-.y. 
can know what is of God, but the Spirit of God, As for us, 



The third Fart of the Sermon 



sahh lie, we have received not the spirit of the world, hut the 
Spirit which is of God; for this purpose, that in that holy 
Spirit we might know the things that be given us by Christ. 
The Wise Man saith, that m the power and virtue of the 
Holy Ghost resteth all wisdom and all ability to know 

Wisd. w, God, and to please him. For he writeth thus : We know 
that it is not in man's power to guide his goings. JVo man 
can know thy pleasure* except thou givest wisdom, and send- 
est thy holy Spirit from above. Send him down therefore, 
prayeth he to God, from the holy heavens, and from the 
throne of thy Majesty, that he may be with me, and labour 
with me, that so I may know what is acceptable before thee. 
Let us with so good heart pray, as he did, and we shall 
not fail but to have his assistance. For he is soon seen 
of them that love him, he will be found of them that seek 
liim : for very liberal and gentle is the Spirit of wisdom. 
In his power shall we have sufficient ability to know our 
duty to God, in him shall we be comforted and eneouraged 
to walk in our duty, in him shall we be meet vessels to re- 
ceive the grace of Almighty God: for it is he thatpurgetli 
and purifieth the mind by his secret working. And he only 
is present every where by his invisible power, and con- 
taineth all things in his dominion. He lighteneth the 
heart to conceive worthy thoughts to Almighty God, he 
sitteth in the tongue of man to stir him to speak his ho- 
nour; no language is hid from him, for he hath the 
knowledge of all speech, he only ministereth spiritual 
strength to the powers of our soul and body. To hold 
the way which God had prepared for us to walk rightly 
in our journey, we must acknowledge that it is in the 
power of his Spirit, which helpeth our infirmity. That 

Ga], if. we ma y b°ldly come in prayer, and call upon Almighty 
God as our Father, it is by this holy Spirit, which rnaketk 
intercession for us with continual sighs. If any gift we 

Horn via have, wherewith we may work to the glory of God, and 
profit of our neighbour, all is wrought by his own and 
self-same Spirit, which rnaketk his distributions pecu- 

lCor.xu. liarly to every man a9 he will. If any wisdom we have, 
it is not of ourselves, we cannot glory therein, as begun 
of ourselves; but we ought to glory in God. from whom it 
came to us, a9 the Prophet Jeremiah writeth, Let him that 

jer.ix. rejoiceth, rejoice in this, that he understandeth and knoweth 
me; for I am the Lord, which show mercy, judgment, and 
righteousness in the earth ;f or in these things I delight, saith 
the Lord. This wisdom cannot be attained but by the 
direction of the Spirit of God, and therefore it is called 



for Mogadon Week* 



Spiritual wisdom, And no where can we mere certainly 
search for the knowledge of this will of God, (by the 
which we must direct all our works and deeds) but in the 
holy Scriptures,yor they be they that testify of him. saith our j im n 
Saviour Christ. It may be called knowledge and learn- 
ing, that is other where gotten without the Word : hut the 
Wise Man plainly testifieth, that they nil be hut v tiiu which Wu&xnfr 
have not in them the wisdom of God. We see to what vanity 
the old philosophers came, who were destitute of this 
science, gotten and searched for in his Word. We see> 
what vanity the school-doctrine is mixed with, for that 
in this Word they sought not the will of God, but rather 
the will of reason, the trade of custom, the path of 
the fathers, the practice of the church : let us therefore 
read and revolve the holy Scripture both day and night, 
for blessed is he that hath his whole meditation therein. It is Jjjjjj*^ 
that which giveth light to our feet to walk by. It is that 
which giveth wisdom to the simple and ignorant. In it 
may we find eternal life. 

In the holy Scriptures find we Christ, in Christ find 
we God : for he it is that is the express image of 
the Father. He that seeth Christ, seeth the Father. f^xt& 
And contrariwise, as St. Jerome saith, the ignorance 
of the Scripture, is the ignorance of Christ. Not to 
know Christ, is to be in darkness, in the midst of our 
worldly and carnal light of reason and philosophy. To 
be without Christ, is to be in foolishness; for he is the 
only wisdom of the Father, in whom it pleased him that j^nxV, 
all fulness and perfection should dwell. With whom coioss.ii, 
whosoever is endued in heart by faith, and rooted fast 
in charity, hath laid a sure foundation to build on, where- 
by he may be able to comprehend with all saints what is 
the breadth, length, and depth, and to know the love of 
Christ. This universal and absolute knowledge is that 
wisdom which St. Paul wisheth these Ephesians to have, Ephes.iy, 
as under heaven the greatest treasure that can be ob- 
tained. For of this wisdom the Wise Man writeth thus 
of his experience .• Ml good things came tome together with 
her, and innumerable riches through her hands. And addeth 
moreover in that same place, She is the mother of all these \vm: y& 
things: for she is an infinite treasure unto men, which 
whoso use, become partakers of the love of God. 1 might 
with many words move some of this audience to search for 
this wisdom, to sequester their reason, to follow God ? s 
commandment, to cast from them the wits of their 
brains, to favour this wisdom, to renounce the wisdom 



The third Pari of the Sermon 



and policy of this fond world, to taste and favour of thai 
whereunto the favour and will of God hath called them? 
and willeth us finally to enjoy by his favour, if we would 
give ear. But I will haste to the third part of my text, 
wherein is expressed further in sapience, how God giveth 
his elect understanding of the motions of the heavens, of 
tlie alterations and circumstances of time. Which as it 
followeth in words more plentiful in the text which I 
have last cited unto you, so it must needs follow in them 
that he endued with this spiritual wisdom. For as they 
can search where to find this wisdom, and know of whom 
to ask it; so know they again that in time it is found, 
and can therefore attemper themselves to the occasion of 
the time, to suffer no time to pass away, wherein they may 
labour for this wisdom. And to increase therein, they 
know how God of his infinite mercy and lenity giveth all 
men here time and place of repentance. And they see how 

Tobxsiv. the wicked, as Job writeth, abuse the same to their pride $ 
and therefore do the godly take the better hold of the 
time, to redeem it out of such use as it is spoiled in by the 
"wicked. They which have this wisdom of God can ga- 
ther by the diligent and earnest study of the worldlings of 
this present life, how they wait their times, and apply 
themselves to every occasion of time to get riches, and 
to increase their lands and patrimony. They see the 
time pass away, and therefore take hold on it* in such 
wise, that otherwhiles they will with loss of their sleep 
and ease, with suffering many pains, catch the offer of 
their time, knowing that that which is past cannot be re- 
turned again 5 repentance may follow, but remedy is none. 
W hy should not they then, that be spiritually wise in their 
generation, wait their time, to increase as fast in their 
state, to win and gain everlastingly ? They reason what a 
brute forgetfulness it were in man, endued with reason, 
to be ignorant of their times and tides, when they see the 
turtle-dove, the stork, and the swallow to wait their 

-jer.viii. times ; as Jeremy saith : The stork in the air knoweih her 
appointed times; the turtle, the crane, and the swallow ob- 
serve the time of their coming „• hut my people knoiveth not 

K P he9.ii. the judgment of the Lord, St. Paul willeth us to redeem 
the time, hecause the days are evil. It is not the counsel of 
St. Paul only, but of all other that ever gave precepts of 
wisdom. 

There is no precept more seriously given and com- 
manded, than to know the time. Yea, Christian men, for 
that they hear how grievously God eomplaineth, and 



for Rogation Week, &17 

threatened! in the Scriptures them which will not know the 
time of his visitations, are learned thereby the rather earn- 
estly to apply themselves thereunto. After our Saviour 
Christ had prophesied with weeping tears of the destruction 
of Jerusalem, at the last he putteth the cause: For that Luke si* 
thou hast not known the time of thy visitation. O England, 
ponder the time of God's merciful visitation, which is show- 
ed thee from day today, and yet wilt not regard it, neither 
wilt thou with his punishment be driven to thy duty, nor 
with his benefits be provoked to thanks i If thou kncwest 
what may fall upon thee for thy unthankfulness, thou 
wouldest provide for thy peace. Brethren, howsoever the 
world in generality is forgetful of God, let us particularly 
attend to our time, and win the time with diligence, and 
apply ourselves to that light and grace that is offered us ; 
let hs, if God's favour and judgments, which he worketh 
in our time, cannot stir us to eat! home to ourselves to do 
that belonging to our salvation, at the least way, Jet the 
malice of the Devil, the naughtiness of the world, which 
we see exercised in these perilous and last times, wherein 
we see our days so dangerously set, provoke us to watch 
diligently to our vocation, to walk and go forward therein. 

Let the misery and short transitory joys spied in the ca- 
sualty of our days move us while we have them in our 
hands, and seriously stir us to be wise, and to expend the 
gracious good will of God to us ward, which all the day 
long stretcheth out his hands, as the Prophet saith, unto i»akh ix?. 
us, for the most part his merciful hands, sometime his 
heavy hands, that we being learned thereby, may escape 
the danger that must needs fall on the unjust, who lead 
their days in felicity and pleasure, without the knowing of 
God's will toward them, but suddenly they go down into 
hell. Let us be found watchers, found in the peace of 
the Lord, that at the last day we may be found without 
spot, and blameless : yea, let us endeavour ourselves, good Jom;, 
Christian people, diligently to keep the presence of his 
holy Spirit. Let us renounce all uncleanness, for he is the 
Spirit of purity. Let us avoid all hypocrisy, for this holy wid ■ 
Spirit will flee from that which is feigned. Cast we off all 
malice and ail evil will, for this Spirit will never enter imo 
an evil-willing soul. Let us cast away all the whole lump Heb.si, 
of sin that standeth about us, for he will never dwell in 
that body that is subdued to sin. We cannot be seen 
thankful to Almighty God, and work such despite to 
the spirit of grace, by whom we be sanctified. If we Heb> . 
do our endeavour, we shall not need to fear. We shall be 
• - 54 



The third Part of the Sermon for Jtogatwn Week. 



able to overcome all our enemies that fight against usv 
Only let us apply ourselves to accept that grace that is 
offered us. Of Almighty God we have comfort by his 
goodness, of our Saviour Christ's mediation we may be 
sure. And this holy Spirit will suggest unto us that shall 
be wholesome, and confirm us in all things. Therefore 
it cannot be but true that St. Paul ailirmeth: of him, by 
him, and in him be all things; and in him (after this 
transitory life well passed) shall we have all things. For 
St. Paul saith, When the Son of God shall subdue all things 
unto him* then shall God he all in all. If ye will know 
how God shall be all in all. verily after this sense may ye 
understand it ; in this world ye see that we be fain to bor- 
row many things to our necessity, of many creatures : there 
is no one thing that sufficeth all our necessities. If we/ 
be an hungered, we lust for bread. If we be athirst, we 
seek to be refreshed with ale or wine. If we be cold, we 
seek for cloth. If we be sick, we seek to the physician. 
If we be in heaviness, we seek for comfort of our friends, 
or of company : so that there is no one creature by itself 
that can content all our wants and desires. But in the 
world to come, in that everlasting felicity, we shall no 
more beg and seek our particular comforts and commo- 
dities of divers creatures; but we shall possess all that we 
can ask and desire, in God, and God shall be to us all 
things. He shall be to us both father and mother ; he shall 
be bread and drink, cloth, physician, comfort; he shall 
be all things to us, and that of much more blessed fashion, 
and more sufficient comentation, than ever these creatures 
hereunto us, with much more delectation than ever man's 
reason is able to conceive. The eye of man is not able to 
behold, nor his ear can hear, nor it can be compassed in the 
heart of man* what joy it is that God hath prepared for 
them that lore him. 

Let us all conclude then with one voice with the words 
of St. Paul : To him which is able to do abundantly beyond 
our desires and thoughts* according to the power working 
in us. be glory and praise in his church, by Christ Jtsusfer 
ever, world without end. Jlmen* 



ATS 



EXHORTATION, 



To le spoken to such Parishes where they use their Peram- 
bulation in Rogation Week, for the oversight of the 
Bounds and Limits of their Town, 

ALTHOUGH we be now assembled together, good 
Christian people, most principally to land and thank 
Almighty God for his great benefits, by beholding the 
fields replenished with all manner of fruit, to the mainte- 
nance of our corporal necessities, for our food and suste- 
nance; and partly also to make our humble suits in prayers 
to his fatherly Providence, to conserve the same fruits in 
sending us seasonable weather, whereby we may gather 
in the said fruits, to that end for which his fatherly good- 
ness hath provided them : yet have we occasion second* 
arily given us in our walks on those days, to consider the 
old ancient bounds and limits belonging to oup own 
township, and to other cur neighbours bordering about us s 
to the intent that we should be content with our own, 
and not contentiously strive for others, to the breach of 
charity, by any incroaching one upon another, for claim- 
ing one of the other, further than that in ancient right and 
custom our forefathers have peaceably laid out unto us 
for our commodity and comfort. Surely a great oversight 
it were m us, which be Christian men in one profession 
of faith, daily looking for that heavenly inheritance 
-which is bought for every one of us by the blood-shed- 
ding of our Saviour Jesus Christ, to strive and fall to 
variance for the earthly bounds of our towns, to the dis- 
quiet of our life betwixt ourselves, to the wasting of our 
goods by vain expenses and costs in the law. We ought 
to remember that our habitation is but transitory and 
short in this mortal life. The more shame it were to fall 
out into immortal hatred among ourselves, for so brittle 



420 



The fourth Part of the Sermon 



possessions, and so lo lose our eternal inheritance in hea- 
Yen. It may stand well - with charity for a Christian man 
quietly to maintain his right and just title. And it is 
the part of every good townsman, to preserve as much as 
lieth in him the liberties, franchises, bounds, and limits of 
his town and country: but yet to strive for our very 
rights and .duties, with the breach of love and charity, 
wMeli is the only livery of a Christian man, or with the 
hurt of godly peace and quiet, by the which we be knit 
together in one general fellowship of Christ's family, in 
one common household of God, that is utterly forbid- 
den. That doth God abhor and detest, which provok- 
ers -Almighty God's wrath othcrwhile to deprive us 
quite of our commodities and liberties, because we do so 
abuse them, for matters of strife, discord, and dissention. 

1 cor. is. St. Paul blamed the Corinthians for such contentious su- 
ing among themselves, to the slander of their profession 
before the enemies of Christ's religion, saying thus unto 
them: Now there is utterly a fault among you, because 
ye go to law one with another. Why rather suffer ye 
not wrong i Why rather suffer ye not harm ? If St. Paul 
blameth the Christian men, whereof some of them, for 
their own right went contentioasly so to law, commend- 
ing thereby the profession of patience' in a Christian man : 

watt. v. if Christ our Saviour would have us rather to suffer 
wrong, and to turn our left cheek to him which hath 
smitten the right, to suffer one wrong after another, 
rather than by breach of charity to defend our own ; in 
what state be they before God, who do the wrong ! 
What curses do they fall into, who -by false witness 
defraud either their neighbour or township of his due 
right and just possession; which will not let to take an 
oath by the holy name of God, the author of all truth, 

tcor.vi. to set out falsehood and a wrong ! Know tje 7io£,.saith St. 

Paul, that the unrighteous shall not inherit the kingdom of 
God ? What shall we then win to increase a little the 
bounds and possessions of the earth, and lose the posses- 
sions of the inheritance everlasting? Let us therefore take 
such heed in maintaining of our bounds and possessions, 
that we commit not wrong by encroaching upon other. Let 
us beware of sudden verdict in things of doubt. Let us well 
advise ourselves to avouch that certainly, whereof either 
We have no good knowledge or remembrance, or to claim 
that we have no just title to. Thou shalt not (command- 

r>eut,xis. eth Almighty God in his Law) remove thy neighbour's 
mark, w hich they of old time have set in 'their inheritance; 



for Rogation Week. 



*2L 



Thou shalt not, saith Solomon, remove the ancient bounds Pior.xxii. 
which thy falhers have laid. And, le?t we should esteem 
it to be lilt a light; offence so to do, we shall understand* 
that it is reckoned among the curses of God pronounced 
upon sinners. Accursed be he. saith Almighty God by Beui.xxru. 
Moses, who removeth his neighbour's doles and marks, 
and ail the people shall say, answering Amen thereto, as 
ratifying that curse upon whom it doili light. They da 
much provoke the wrath of God upon themselves, which 
use to grind up the doles and marks, which of ancient 
time were laid for the division of meers and balks in the 
fields, to bring the owners to their right. They do 
wickedly, which do turn up the ancient terries of the 
fields, that old men beforetime with great pains did 
tread out, whereby the Lord^s records (which be the 
tenants' evidences) be perverted and translated sometimes 
to the disheriting of the right owner, to the oppression 
of the poor fatherless, or the poor widow. These co- 
vetous men know not what inconveniences they be the 
authors of. Sometime by such craft and deceit be com- 
mitted great disorders and riots in the challenge of their 
lands, yea, sometimes murders and bloodshed, whereof thou 
art guilty, whosoever thou be that givest the occasion 
thereof. This covetous practising therefore with thy 
neighbour's lands and goods is hateful to Almighty God. 
Let no man subtilly compass or defraud his neighbour, bid- 1 The«.iy, 
deth St. Paul, in any manner of cause. For God, saith 
he, is a revenger of all such. God is ihe God of all equity 
and righteousness, and therefore forbiddeth all such de- 
ceits and subtilty in his law, by these words: Ye shall Deut.ix. 
not deal unjustly in judgment, in line, in weight, or measure. 
Ye shall hare just balances, true weights, and time mea- 
sures. False balances, saith Solomon, are an abomination erov.ax. 
unto the Lord. Remember what St. Paul saith, God is the 
revenger of all wrong and injustice, as we see by daily 
experience, however it thriveth ungraciously which is got- 
ten by falsehood and craft. We be taught by experience, 
how Almighty God never suffereth the third heir to en- 
joy his father's wrong possessions ; yea, man> a time they 
are taken from himself in his own life-time. God is not 
bound to defend such possessions as are gotten by the De- 
vil and his council. God will defend all such men's goods 
and possessions, which by him are obtained and possessed, 
and will defend them against the violent oppressor. So 
witnesseth Solomon ; The Lord will destroy the house of the Pr«v. «r. 
ptwud man : but he will stablish th& borders of the widow. 



422 The fourth Part of the Sermon 

psaims*™i. JVo douH of it saitli David, better is a little truly gotten i& 
the righteous man. than the innumerable riches of the "t-rong- 
f nl man. Let us ilee therefore, good people, all wrong 
practices in getting, maintaining, and defending our pos- 
sessions, lands, and livelihoods, our bounds and liberties, 
remembering that such possesions he all under God's re- 
venge-nee. But what do we speak of house and land ? 
Nay, it is said in the Scripture, that God in his ire doth 
root up whole kingdoms for wrongs and oppressions, and 
doth translate kingdoms from one nation to another, for 
unrighteous dealing, for wrongs, and riches gotten by de- 
ceit. This is the practice of the Holy One, saith Daniel, 

Bankiiv. to (he mtent t } 5at living men may know, that the Most 
High hath power over the kingdoms of men, and giveth 
them to whomsoever he will. Furthermore, what is the 
cause of penury and scarceness, of dearth and famine? 
Is it any other thing but a token of God's ire, revenging 
our wrongs and injuries done one to another? Ye have 

Hsge.i sown much, (upbraideth God by his Prophet Haggai) ami 
yet bring in little; ye eat 9 but ye be not satisfied; ye drink, 
but ye be not filled ; ye clothe yourselves* but ye be not warm; 
and he that earnelh his wages, jmttelh it into a bottomless 
purse: ye looked for much increase, but /o, it came to little; 
and when ye brought it home, (into your barns J I did blow 
it away, saith the Lord. O consider therefore the ire of 
God against gleaners, gatherers, and incroachers upon 
other men's lands and possessions! It is lamentable to 
see in some places, how greedy men use to plough and 
grate upon their neighbour's land that lieth next them: 
how covetous men now-a-days plough up so nigh the 
common balks and walks, which good men beforetime 
made the greater and broader, partly for the commodious 
"walk of his neighbour, partly for the better shack in har- 
vest-tinie, to the more comfort of his poor neighbour's cat- 
tle. It is a shame to behold the insatiableness of some 
covetous persons in their doings : that where their an- 
cestors left of their land a broad and sufficient bier-balk, to 
carry the corpse to the Christian sepulture, how men pinch 
at such bier-balks, which by long use and custom ought 
to be inviolably kept for that purpose: and now they ei- 
ther quite ear them up, and turn the dead body to be 
borne farther about in the high-streets; or else, if they 
leave any such meer, it is too strait for two to walk on. 

These strange encroachments, good neighbours, should 
be looked upon. These should be considered in these 
days of our perambulations $ and afterward the parties 



for Ungation Week. 



admonished, and charitably reformed, who be the dderi 
of such private gaining, to the slander of the township, 
and the hindrance of the poor, lour highways should 
be considered in your walks, to understand where to be- 
stow your days works, according to the good statutes pro- 
Tided for the same. It is a good deed of mercy, to amend 
the dangerous and noisome ways, whereby thy poor 
neighbour, sitting on his silly weak beast, founder not in 
the deep thereof, and so the market the worse served, for 
discouraging of the poor victuallers to resort thither for 
the same cause. If now therefore ye will have your 
prayers heard before Almighty God. for the increase of 
your corn and cattle, and for the defence thereof from 
unseasonable mists and blasts, from hail and other such 
tempests, love equity and righteousness, ensue mercy te T it.xxiW 
and charity, which God most requireth at our hands. »eut.x«& 
Which Almighty God respecteth chiefly in making his 
civil laws for his people the Israelites, in charging the 
owners not to gather up their corn too nigh at harvest 
season, nor the grapes and olives in gathering time, but 
to leave behind some ears of corn for the poor gleaners. 
By this he meant to induce them to pity tlte poor, to re- 2Cor.k.&* 
lieve the needy, to show mercy and kindness. It cannot 
be lost, which for his sake is distributed to the poor. For 
he which ministereth seed to the sower, and bread to the 
hungry, which sendeth down the early and the latter rain 
npon your fields, so to till up the barns with corn, and the Joeiyiu. 
wine-presses with wine and oil; he, I say, who recom- 
pensed all kind of benefits in the resurrection of the just, 
he will assuredly recompense all merciful deeds showed to 
the needy, howsoever unable the poor is upon whom it is 
bestowed. 0, saith Solomon, let not meicy and truth for- rrot.m. 
sake thee. Bind them about thy neck, saith he, and write 
them on the table of thy heart ; so shalt thou find favour 
at God's hand. 

Thus honour thou the Lord with thy riches, and 
with the first-fruits of thine increase; so shall thy barns 
be filled with abundance, and thy presses shall burst with 
new wine: nay, God hath promised to open the windows 
of heaven upon the liberal righteous man, that he shall 
want nothing. He w ill repress the devouring caterpillar, 
which would devour your fruits. He will give you peace 
and quiet to gather in your provision, that ye may sit 
every man under his own vine quietly, without fear of 
the foreign enemies to invade ^ou. lie will give you not 
©nly food to feed on, but stomachs and good appetites 



42* Tlie fourth Fart of Hie Sermon for Rogation Week. 

to take comfort of your fruits, whereby in all things ye 
may have sufficiency. Finally, he will bless you with all 
manner of abundance in this transitory life, and endue 
you with all manner of benediction in the next world, in 
the kingdom of heaven, through the merits of our Lord 
and Saviour: to whom with the Father and the Holy Ghost 
be all honour everlasting. Amen. 



H O M I L Y 



01? 

The State of Matrimony. 

THE word of Almighty God doth testify and de- 
clare whence the original beginning of matrimony 
cometh, and why it is ordained. It is instituted of God, 
to the intent that man and woman should live lawfully in 
a perpetual friendship, to bring forth fruit, and to avoid 
fornication. By which mean a good conscience might be 
preserved on both parties, in bridling the corrupt inclina- 
tions of the flesh within the limits of honesty ; for God 
hath straitly forbidden all whoredom and uncleanness, 
and hath from time t© time taken grievous punishment of 
this inordinate lust, as all stories and ages have declared. 
Furthermore, it is also ordained, that the Church of God 
and his kingdom might by this kind of life be conserved 
and enlarged, not only in that God giveth children by his 
blessing, but also in that they be brought up by the pa- 
rents godly, in the knowledge of God's word, that thus 
the knowledge of God and true religion might be deli- 
vered by succession from one to another, that finally many 
might enjoy that everlasting immortality. Wherefore, 
forasmuch as matrimony serveth as well to avoid sin 
and offence, as to increase the kingdom of God ; you, as 
all other which enter the state, must acknowledge this 
benefit of God, with pure and thankful minds, for thai 
he hath so ruled your hearts, that ye follow not the ex- 
ample of the wicked world, who set their delight in fil- 
thiness of sin, but both of you stand in the fear of God, 
and abhor all filthiness. For that is surely the singular 
gift of God, where the common example of the world 
deelareth how the Devil hath their hearts bound and en- 
tangled in divers snares, so that they in their wifeless 
state run into open abominations, without any grudge of 
their «©ns*i«B«e. Which sort of men that live so despt- 



42.6 'The Sermon of the State of Matrimony* 

irately and filthy* what damnation tarrieth for them ! SL 
Paul describeth it to them, saying. Neither whoremongers 9 
lCff.Ti. neither adulterers, shall inherit the kingdom of God. This 
horrible judgment of God ye be escaped through his 
mercy, if so be that ye live inseparately, according to 
God's ordinance. But yet I would not have you careless 
without watching. For the Devil will essay to attempt 
all things to interrupt and hinder your hearts and godly 
purpose, if ye will give him any entry. For he will 
either labour to break this godly knot once begun be- 
twixt you, or else a: the least he will labour to incumber 
it with divers grief? and displeasures. 

And this is the principal craft, to work dissension of 
hearts of the one from the other; that whereas now 
there is pleasant and sweet love betwixt you, he will in 
the stead thereof bring in most bitter and unpleasant dis- 
cord. And surely that same adversary of ours doth, as 
It were from above, assault man's nature and condition. 
For this folly is ever from our tender age grown up with us, 
to have a desire to rule, to think highly of ourselves, so that 
none thinketh it meet to give place to another. That wieked 
Toice of stubborn will and self-love is more meet to break 
and to dissever the love of heart, than to preserve con- 
cord. Wherefore married persons must apply their minds 
in most earnest wise to concord, and must crave conti- 
nually of God the help of his holy Spirit, so to rule their 
hearts, and to knit their minds together, that they be not 
dissevered by any division or discord. This necessity of 
prayer must be oft in the practice and using of married 
persons, that ofttimes the one should pray for the other, 
lest hate and debate do arise betwixt them. And because 
few do consider this thing, but more few do perform it, (I 
say, to pray diligently,) we see how wonderfully the 
Devil deludeth and scorneth this state, how few matrimo- 
nies there be without chidings, brawlings, tauntings, re- 
pentings, bitter cursings, and fightings. Which things 
whosoever doth commit, they do not consider that it is 
the instigation of the ghostly enemy, who taketh great 
delight therein ; for else they would with all earnest en- 
deavour strive against these mischiefs, not only with 
prayer, but also with all possible diligence. Yea, they 
would not give place to the provocation of wrath, which 
stirreth them either to such rough and sharp words of 
strifes, which is surely compassed by the Devil, whose 
temptation, if it be followed, must needs begin and weave 
the web of all miseries and sorrows. "For this is most 



The Sermon of the State of Matrimony* Jk%? 

certainly true, that of sueli beginnings must needs ensue 
the breach of true concord in heart, whereby all love 
must needs shortly be banished. Then can it not be but 
a miserable thing to behold, that yet they are of necessity 
compelled to live together, which yet cannot be in quiet 
together. And this is most customably every where to 
be seen. But what is the cause thereof? Forsooth, be- 
cause they will not consider the crafty trains of the Devil, 
and therefore give not themselves to pray to God, that he 
would vouchsafe to repress his power. Moreover, they 
do not consider how they promote the purpose of the 
Devil, in that they follow the wrath of their hearts, 
while they threat one another, while they in their folly 
turn all upside down, while they never will give over 
their right, as they esteem it ; yea, while many times they 
will not give over the wrong part indeed. Learn thou 
therefore, if thou desirest to be void of all these miseries, 
if thou desirest to live peaceably and comfortably in wed- 
lock, how to make thy earnest prayer to God, that he 
would govern both your hearts by the holy Spirit, to re- 
strain the Devil's power, whereby your concord may re- 
main perpetually. But to this prayer must be joined a 
singular diligence, whereof St, Peter giveth this precept, 
saying* You husbands, deal with your wives according to 
knowledge, giving honour to the wife, as unto the weaker 
vessel, and as unto them that are heirs also of the grace of 
life, that your prauersbe not hindered. This precept doth 
particularly pertain to the husband : for he ought to be 
the leader and author of love, in cherishing and increasing 
concord ; which then shall take place, if he will use mo- 
deration, and not tyranny, and if he yield something to 
the woman. For the woman is a weak creature, not en- 
dued with like strength and constancy of mind; therefore 
they be the sooner disquieted, and they be the more prone 
to all weak affections and dispositions of mind, more thaa 
men be ; and lighter they be, and more vain in their fan- 
tasies and opinions, These things must be considered of 
the man, that he be not too stiff, so that he ought to 
wink at some things, and must gently expound all things, 
and to forbear. Howbeit, the common sort of men do 
judge that such moderation should not become a man; 
for they say, that it is a token of womanish cowardness, 
and therefore they think that it is a man's part to fume 
in anger, to fight with fist and staff. Howbeit, how- 
soever they imagine, undoubtedly St; Peter doth better 
judge what should be seeming to a man/ ami what h$ 



The Sermon of the State of Matrimony. 

should most reasonably perform. For he saith, Reason- 
ing should he used, and not fighting. Yea, lie saith more, 
that the woman ought to hare a certain honour attributed to 
her; that is to say, she must be spared and borne with, the 
rather for that she is the weaker vessel, of a frail heart, in- 
constant, and with a word soon stirred to wrath. And 
therefore, considering these her frailties, she is to be the ra- 
ther spared. By this means thou shalt not only nourish con- 
cord, but shalt have her heart in thy power and will. 
For honest natures will sooner be retained to do their 
duties, rather by gentle words than by stripes. But he 
which will do all things with extremity and severity, and 
doth use always rigour in words and stripes, what will 
that avail in the conclusion ? Yerily nothing, but that he 
thereby setteth forward the Devil's work, he banisheth 
away concord, charity* and sweet amity, and bringeth in 
dissension, hatred, and irksomeness, the greatest griefs 
that can be in the mutual love and fellowship of man's 
life. Beyond all this, it bringeth another evil therewith, 
for it is the destruction and interruption of prayer : for in 
the time that the mind is occupied with dissension and 
discord, there can be no true prayer used. For the Lord's 
Prayer hath not only a respect to particular persons, but 
to the whole universal ; in the which we openly pro- 
nounce, that we will forgive them which have offended 
against us, even as we ask forgiveness of our sins of God. 
Which thing how can it be done rightly, when their 
hearts be at dissension? How can they pray each for 
other, when they be at hate betwixt themselves? Now, 
if the aid of prayer be taken away, by what means can 
they sustain themselves in any comfort? For they cannot 
otherwise either resist the Devil, or yet have their hearts 
staid in stable comfort in all perils and necessities, but by 
prayer. Thus all discommodities, as well worldly as 
ghostly, follow this froward testiness, and cumbrous fierce- 
ness in manners, which be more meet for brute beasts 
than for reasonable creatures. St. Peter doth not allow 
these things ; but the Devil desireth them gladly. Where- 
fore take the more heed. And yet a man may be a man, 
although he doth not use such extremity, yea, although 
he should dissemble some things in his wife's manners. 
And this is the part of a Christian man, which both 
pleaseth God, and serveth also in good use to the comfort 
of their marriage state. Now as concerning the wife's 
duty. What shall become her ? shall she abuse the gen- 
tleness and humanity of her husband,* and, at her ple^ 



Hie Sermon of the State of Matrimony, 



429 



sure, turn all things upside down ? No, surely ; for that is 
far repugnant against God's commandment ; for thus dolh 
St. Peter preach to them, Ye wives, be ye in subjection to 1P,> ^ & 
obey your own husbands. To obey is anol her thing than to 
control or command, which yet they may do to their 
children, and to their family: but as for their husbands, 
them must they obey, and cease from commanding, and 
perform subjection. For this surely doth nourish coneord 
verv much, whenjthe wife is ready at hand at her hus- 
band's commandment, when she will apply herself to his 
will, when she endeavoureth herself to seek his conten- 
tation, and to do him pleasure, when she will eschew all 
things that might offend him : for thus will most truly be 
verified the saying of the Poet, A good wife, by obeying her 
husband shall bear the rule, so that he shall have a delight 
and a gladness the sooner at all times to return home to her. 
But, on the contrary part, when the wives be stubborn frow- 
ard, and malapert, their husbands are compelled thereby 
to abhor and fee from their own houses, even us they should 
have battle with their enemies, Howbeit, it can seantly 
be, but that some offences shall sometime chance betwixt 
them ; for no man doth live without fault, specially, for 
that the woman is the more frail party. Therefore let 
them beware that they stand not in their faults and wil- 
fulness ; but rather let them acknowledge their follies, 
and say, My husband, so it is, that by my anger I was 
compelled to do this or that: forgive it me, and hereafter 
I will take better heed. Thus ought the woman more 
readily to do, the more they be ready to offend. And 
they shall not do this only to avoid strife and debate, but 
rather in the respect of the commandment of God, as St. 
Paul expresseth it in this form of words : Let women be E P hes.v 
subject to their husbands, as to the Lord :for the husband is 
the head of the woman, as Christ is the head of the church. 
Here you understand, that God hath commanded that ye 
should acknowledge the authority of the husband, and 
refer to him the honour of obedience. And St. Peter 
saith in that place before rehearsed, that holy matrons 
did in former time deck themselves, not with gold and 
silver, but in putting their whele hope in God, and in 
obeying their husbands ; as Sarah obeyed Abraham, call- 
ing him Lord ; whose daughters ye be, saith he, if yefollow 
her example. This sentence is very meet for women to 
print in their remembrance. Truth it is, that they must 
specially feel the grief and pains of their matrimony, in 
that they relinquish the liberty of their own rule, m the 



&30 The Sermon of the State of Matrimony. 

pain of their travailing, in the bringing up of their chil- 
dren. In which offices they be in great perils, and be 
grieved with great afflictions, which they might be with- 
out, if they lived out of matrimony. But St. Peter saith ? 
that this is the chief ornament of holy matrons, in that they 
set their hope and trust in God; that is to say, in that they 
refused not from marriage for the business thereof, for the 
gifts and perils thereof ; but committed all such adven- 
tures to God, in most sure trust of he^), after that they 
have called upon his aid. O woman, do thou the like, 
and so shalt thou be most excellently beautified before 
God and all his angels and saints, and thou needest not 
to seek further for doing any better works. For, obey 
thy husband, take regard of his requests, and give heed 
unto him to perceive what be required) of thee, and so 
shalt thou honour God, and live peaceably in thy house 
And beyond all this, God shall follow thee with his be- 
nediction, that all things shall welj prosper, both to thee 
and to thy husband, as the Psalm saith, Blessed is the man 
zvhiehfcareth God, and walk elk in his ways : thou shalt have 
the fruit of thine own hands; happy shalt thou be, and well 
it shall go with thee. Thy wife shall be as a vine, plentifully 
spreading about thy house. Thy children shall be as the 
young springs of the olives about thy table, ho, thus shall 
that man be blessed, saith David, that feareth the Lord* 
This let the wife have ever in mind, the rather admo- 
nished thereto by the apparel of her head, whereby is 
signified, that she is under covert or obedience of her hus- 
band. And as that apparel is of nature so appointed, to 
declare her subjection ; so biddeth St. Paul, that all other 
of her raiment should express both shamefacedness and 
sobriety. For if it be not lawful for the woman to hare 
her head bare, but to bear thereon the sign of her power, 
wheresoever she goeth ; more is it required that she de» 
telare the thing that is meant thereby. And therefore 
those ancient women of the old world called their hus- 
bands Lords, and showed them reverence in obeying them. 
But peradvenfure she will say, that those men loved their 
wives indeed. 1 know that well enough, and bear it 
well in mind. Bi*t when I do admonish ^ou of your du- 
ties*, then call not to consideration what their duties be* 
lor when we ourselves do teach our children to obey ui 
as their parents; or when we reform our servants, and 
tell them that they should obey their masters, not only at 
the eye, but as the Lord; if they should tell us again our 
duties* we should not think it well done. For when \tp 



The Sermon of the State of Matrimony, 

fee admonished of qur duties and faults, we ought nofc 
then to seek what other men's duties be. For though a 
man had a companion in his fault, jet should he nofc 
thereby be without his fault. But this must be only 
looked on, by what means thou mayest make thyself 
without blame. For Adam did lay the blame upon the 
woman, and she turned it unto the serpent : but yet nei- 
ther of them was thus excused. And therefore bring not 
such excuses to me at this time, but apply all thy dili- 
gence to hear th life obedience to thine husband. For 
when I take in hand to admonish thy husband to love 
thee, and to cherish thee ; yet will i not cease to set out 
the law that is appointed for the woman, as well as I 
would require of Ihe man what is written for his law. 
Go thou therefore about such things as becometh thee 
only, and show thyself tractable to thy husband. Or ra- 
ther, if thou wilt obey thy husband for God's precept, 
then allege such things as be in his duty to do; but per- 
form thou diligently those things which the Law-maker 
hath charged thee to do : for thus is it most reasonable to 
obey God, if thou wilt not sutler thyself to transgress his 
law. He that loveth his friend seemeth to do no great 
thing : but he that honoureth that is hurtful and hateful 
to him, this man is worthy most commendation : even so 
think you, if thou canst suffer an extreme husband, thou 
sbalt have a great reward therefore : but if thou lovest 
him only because he is gentle and courteous, what re- 
ward will God give thee therefore 2 Yet 1 speak not these 
things, that 1 would wish the husbands to be sharp to- 
wards their wives : but 1 exhort the women, that they 
would patiently bear the sharpness of their husbands. 
For when either parties do their best to perform their du- 
ties the one to the other, then followeth thereon great 
profit to their neighbours for their example's sake. For 
when the woman is ready to suffer a sharp husband, and 
the man will not extremely entreat his stubborn and 
troublesome wife, then be all things in quiet, as in a most 
sure haven. Even thus was it done in old time, that 
every one did their own duty and office, and was not 
busy to require the duty of their neighbours. Consider, 
I pray thee, that Abraham took to him his brother's son : 
his wife did not blame him therefore. He commanded 
him to go with him a long journey: she did not gainsay 
it, but obeyed his precept. 

Again, after all those great miseries, labours, and pains 
9f that journey, when Abraham was made as lord over 



The Sermon of the State of Matrimony; 



all, yet did he give place to Lot of bis superiority: "which 
matter Sarah took so little to grief, that she never once 
suffered her tongue to speak such words as the common 
manner of women is wont to do in these days, when they 
see their husbands in such rooms, to be made underlings, 
and to be put under their youngers: then they upbraid 
them with cumbrous talk, and call them fools, dastards, 
and cowards for so doing. But Sarah was so far from 
speaking any such thing, that it came never into her 
mind and thought so to say, but allowed the wisdom and 
will of her husband. Yea. besides all this, after the said 
Lot had thus his will, and left to his uncle the less por- 
tion of land, he chanced to fall into extreme peril : which 
chance when it came to the knowledge of this said Patri- 
arch, he incontinently put all his men in harness, and 
prepared himself, with all his family and friends, against 
the host of the Persians. In which case, Sarah did not 
counsel him to the contrary, nor did say, as then might 
have been said, My husband, whither goest thou sn unad- 
visedly ? Why runnest thou thus on head? Why dost thou 
offer thyself to so great perils, and art thus ready to jeo- 
pard thine own life, and to peril the lives of all thine, for 
such a man as hath done thee such wrong? At the least 
way, if thou regardest not thyself, yet have compassion on 
me, which for thy love have forsaken my kindred and my 
country, and have the want both of my friends and kins- 
folk, and am thus come into so far countries with thee 5 
have pity on me, and make me not here a widow, to cast 
me into such cares and troubles. Thus might she have 
said : but Sarah neither said nor thought such words, but 
she kept herself in silence in all things. Furthermore, all 
that time when she was barren, and took no pains, as 
other women did, by bringing forth fruit in his house* 
what did he? He complained not to his wife, but to 
Almighty God. And consider how either of them did 
their duties as became them : for neither did he despise 
Sarah because she was barren, nor never did east it in her 
teeth. Consider again how Abraham expelled the hand- 
maid out of the house, when she required it : so that by 
this I may truly prove, that the one was pleased and con- 
tented with the other in all things : but yet set not your 
eyes only on this matter ; but look further what was done 
before this, that Hagar used her mistress despitefully, and 
that Abraham himself was somewhat provoked against 
her; which must needs bean intolerable matter, and a 
painful, to a freehearted woman and a chaste. Let not 



The Sermon of the State of Matrimony. 

therefore the woman be too busy to call for the duty of 
her husband, where she should be ready to perform her 
own; for that is not worthy any great commendations. 
And even so again, let not the man only consider what 
belongeth to the woman, and to stand too earnestly gaz- 
ing thereon; for that is not his part or duty. But, as I 
iiave said, let either party be ready and willing to perform 
that which belongeth especially to themselves. For if 
we be bound to hold out our left cheek to strangers, 
which will smite impou the right cheek ; how much more 
Gught we to suffer an extreme and unkind husband! But 
yet I mean not that a man should beat his wife ; God for- 
bid that ; For that is the greatest shame that can be, not so 
much to her that is beaten, as to him that doth the 
deed. But if by such fortune thou ehancest upon such 
an husband, take it not too heavily; but suppose thou 
that thereby is laid up no small reward hereafter, and in 
this life time no small commendation to thee, if thou 
canst be quiet. But yet to you that be men, thus I speak ; 
let there be none so grievous fault to compel you to beat 
your wives. Hut what say I ? your wives ! No, it is not 
to be borne with, that an honest man should lay hand** on 
his maid-servant to beat her. Wherefore, if it be a great 
shame for a man to beat his bond-servant, much nore 
rebuke it U to lay violent hands upon his free-wonan. 
And this tiling may be well understood by the laws 
which the Paynims have made, which do discharge her 
any longer to dwell with such an husband, as unworthy 
to have any further company with her that doth smite 
her. For it is an extreme point, thus so vilely to entreat 
her like a slave, that is fellow to thee of thy life, and so 
joined unto thee beforetime in the necessary matters of 
thy living. And therefore a man may well liken such a 
man (if he may be called a man, rather than a wild beast) 
to a killer of his father or his mother. And whereas we 
be commanded to forsake our father and mother for our 
wives' sake, and yet thereby do work them none injury, 
but do fulfil the law of Bod ; how can it not appear then 
to be a point of extreme madness, to entreat her despite- 
fully, for whose sake God hath commanded thee to leave 
parents? Yea, who can suffer such despite? Who can 
worthily express the inconvenience, that is, to see what 
weepings and wailings be made in the open streets, when 
.neighbours run together to the house of so unruly an 
husband, as to a bedlam-man, who goeth about to over- 
turn all that he hath at home? Who would not think 

58 



45* 



The Sermon of the State of Matrimony, 



that it were better for such a man to wish the ground to 
open anil swallow him in, than once ever after to be seen 
in the market ? But peradventure thou wilt object, that 
the woman provoketh thee to this point. But consider 
thou again, that the woman is a frail vessel, and thou art 
therefore made the ruler and head over her, to bear the 
weakness of her in this her subjection. And therefore 
study thou to declare the honest commendation of thine 
authority ; which thou canst no wav better do, than to 
forbear to urge her in her weakness a%d subjection. For 
even as the king appeareth so much the more noble, the 
more excellent and noble he maketh his officers and lieu- 
tenants, whom if he should dishonour, and despise the 
authority of their dignity, he should deprive himself of 
great part of his own honour : even so if thou dost de- 
spise her that is set in the next room beside thee, thou 
dost much derogate and decay the excellency and virtue 
of thine own authority. Recount all these things in thy 
mind, and be gentle and quiet. Understand that God 
hath given thee children with her, and art made a father, 
and by such reason appease thyself. Dost thou not see 
the husbandmen, what diligence they use to till that 
ground which once they have taken to farm, though it be 
never so full of faults ? As for an example, though it be 
dry, though it bringeth forth weeds, though the soil can- 
not bear too much wet ; yet he tilleth it, and so winneth 
fruit thereof: even in like manner, if thou wouldst use 
like diligence to instruct and order the mind of thy 
spouse, if thou wouldst diligently apply thyself to weed 
out by little and little the noisome weeds of uncomely 
manners out of her mind, with wholesome precepts, it 
could not be, but in time thou shouldst feel the pleasant 
fruit thereof to both your comforts. Therefore that this 
thing chance not so, perform this thing that I do here 
counsel thee : whensoever any displeasant matter risetli 
at home, if thy wife hath done aught amiss, comfort her, 
and increase not the heaviness. For though thou should- 
est be grieved with never so many things, yet shalt thou 
find nothing more grievous than to want the benevolence 
of thy wife at home. What offence soever thou canst 
name, yet shalt thou find none more intolerable than to 
be at debate with thy wife. And for this cause most of 
all oughtest thou to have this love in reverence. And if 
reason moveth thee to bear any burden at any other 
men's hands, much more at thy wife's. For if she be 
poor, upbraid her not; if she be simple, taunt her not. 



The Sermon of the State of Matrimony* 



435 



but be the more courteous: for she is thy body, and 
made one flesh with thee. But thou peradvcnture wilt 
say, that she is a wrathful woman, a drunkard, and beastly, 
without wit and reason. For this cause bewail her the 
more. Chafe not in anger, but pray unto Almighty 
God. Let her be admonished and helped with good 
counsel, and do thou thy best endeavour, that she may be 
delivered of all these affections. But if thou shouldest beat 
her, thou shalt increase her evil affections : for frowardness 
and sharpness is not amended with frowardness, but with 
softness and gentleness. Furthermore, consider whatre^ 
ward thou shalt have at God's hand ; for where thou might- 
est beat her, and yet. for the respect of the fear of God, 
thou wilr abstain and bear patiently her great offences, the 
rather in respect of that law , which forbiddeth that a man 
should cast out his wife, what fault soever she be cumbered 
with, thou shalt have a very great reward; and before 
the receipt of that reward, thou shalt feel many com niodir 
ties. For by this means she shall be made the more obe- 
dient, and thou for her sake shalt be made the more 
meek. It is written in a story of a certain strange philo- 
sopher, which had a cursed wife, a froward, and a drunk- 
ard ; when he was asked for w hat consideration he did 
so bear her evil manners, he made answer, " By this 
means," said he, " I have at home a schoolmaster, and an 
example how I should behave myself abroad : for I shall," 
saith he, " be the more quiet with others, being thus daily 
exercised and taught in the forbearing of her.' 5 Surely it 
is a shame that Paynims should be wiser than we; we, I 
say, that be commanded to resemble angels, or rather 
God himself, through meekness. And for the love of 
Tirtue, this said philosopher Socrates would not expel his 
wife out of his house. Yea, some say that he did there- 
fore marry his wife, to learn this virtue by that occasion. 
"W herefore, seeing many men be far behind the wisdom 
of this man, my counsel is, that first, and before all things, 
a man do his nest endeavour to get him a good wife, en- 
dued with all honesty and virtue : but if it so chance 
that he is deceived, that he hath chosen such a wife as is 
neither good nor tolerable, then let the husband follow 
this philosopher, and let him instruct his wife in every 
condition, and never lay these matters to sight. For the 
merchantman, except he first be at composition with his 
factor to use his interfairs quietly, he will neither stir his 
ship to sail, nor yet w ill lay hands upon his merchandize - 



The Sermon of the State of Matrimony. 



even so, let us do all things, that we may have the fel-s 
lowship of our wives, which is the factor of ail our do- 
ings at home, in great quiet and rest. And by these 
means all things shall prosper quietly, and so shall we pass 
throi ;:h the dangers of the trouhlous sea of this world. 
For 1 1t is state of life will be more honourable and com- 
fortable than our houses, than servants, than money, 
than lands and possessions, than all things that can be 
told. As all these, with sedition and discord, can never 
w k us any comfort: so shall all things turn to our 
commodity and pleasure, if we draw this yoke in one 
eoncord of heart and mind. W hereupon do your best 
endeavour, that after this sort ye use your matrimony, 
and so shall ye be armed on every side. Ye have escaped 
the snares of the Devil, and the unlawful lusts of the 
flesh ; ye have the quietness of conscience by this institu- 
tion of matrimony ordained by God: therefore use oft 
prayer to him. that he would be present by you, that he 
would continue concord and charity betwixt you. Do 
the best ye can of your parts, to custom yourselves to 
softness and meekness, and bear well in worth such over- 
sights as chance ; and thus shall your conversation be 
most pleasant and comfortable. And although (which 
can no otherwise be) some adversities shall follow, and 
otherwhiles now one discommodity, now another shall 
appear; yet in this common trouble and adversity, lift up 
both your hands unto heaven, call upon the help and as- 
sistance of God, the Author of your marriage, and surely 
the promise of relief is at hand. For Christ affirmeth in 
his Gospel, Where two or three he gathered together in 
my name, and be agreed, ivhat matter soever they pray for, 
it shall he granted them of my heavenly Father. "Why 
therefore shouldest thou be afraid of the danger, where 
thou hast so ready a promise, and so nigh an help? Fur- 
thermore, you must understand how necessary it is for 
Christian folk to bear Christ's cross : for else we shall 
never feel how comfortable God's help is unto us. 
Therefore give thanks to God for his great benefit, in 
that ye have taken upon you this state of wedlock; and 
pray you instantly, that Almighty God may luckily de- 
fend and maintain you therein, that neither ye be over- 
come with any temptations, nor with any adversity. But 5 
before all things, take good heed that ye give no occasion 
to the Devil to let and hinder your prayers by discord 
and dissension: for there is no stronger- defence and stay 



The Sermon of the Slate of Matrimony. 



437 



io all our life, than is prayer; in the which we may call 
for the help of God, and obtain it; whereby we may win 
his blessing, his grace, his defence, and protection, so to 
continue therein to a better life to come: which giant 
us. he that died for us all, to whom he all honour an$ 
praise for ever and ever. Amen. 



AN 



H O M I L Y 

AGAIKST 

IDLENESS 



FORASMUCH as man, being not born to ease and 
rest, but to labour and travail, is by corruption of na- 
ture through sin so far degenerated and grown out of 
kind, that he taketh idleness to be no evil at all, but 
rather a commendable thing, seemly for those that be 
wealthy ; and therefore is greedily embraced of most part 
of men, as agreeable to their sensual affection, and all 
labour and travail is diligently avoided, as a thing painful 
and repugnant to the pleasure of the flesh; it is necessary 
to be declared unto you, that by the ordinance of God, 
"which he hath set in the nature of man, every one ought, 
in his lawful vocation and calling, to give himself to la- 
bour; and that idleness being repugnant to the same or- 
dinance, is a grievous sin, and also, for the great inconve- 
niences and mischiefs which spring thereof, an intolerable 
evil: to the intent that, when ye understand the same, ye 
may diligently flee from it, and on the other part earnestly 
apply yourselves, every man in his vocation, to honest 
labour and business, which as it is enjoined unto man by 
God's appoint ment, so it wanteth not his manifold blessings 
and sundry benefits. 

Almighty God, after that he had created man, put him 
into Paradise, that lie might dress and keep it i but when 
he had transgressed God's commandment, eating the fruit 
of the tree which was forbidden him, Almighty God 
Genesis is. forthwith did cast him out of Paradise into this wofui 
vale of misery, enjoining him to labour the ground that 
he was taken out of, and to eat his bread in the sweat of 
his face all the days of bis life. It is the appointment ancj 
-will of God, that every man, during the time of this 
mortal and transitory life, should give himself to such 



The Sermon against Idleness. 



459 



honest and godly exercise and labour, and every one follow 
his own business, and to walk uprightly in his own call- 
ing. Man, saith Job, is horn to labour. And we are com- Job*, 
manded by Jesus Sirach, not to hate painful works, neither Ec ^»« vii » 
husbandry, or other such mysteries of travail, which the 
Highest hath created. The Wise Man also exhorteth us to Prcv< Vj 
drink the ivaters of our own cistern, and of the rivers that 
run out of the midst of our own well; meaning thereby that 
we should live of our own labours, and not devour the la- 
bours of other. St. Paul hearing that among the Thessa- 2 Theis - i4i * 
lonians there were certain that lived dissolutely and out of 
order, that is to sa^, which did not work, but were busy- 
bodies ; not getting their own living with their own tra- 
vail, but eating other men's bread of free cost ; did com- 
mand the said Thessalonians, not only to withdraw them- 
selves, and abstain from the familiar company of such 
inordinate persons, but also that, if there were any such 
among them that would not labour, the same should not 
eat, nor have any living at other men's hands. Which 
doctrine of St. Paul, no doubt, is grounded upon the 
general ordinance of God, which is, that every man should 
labour ; and therefore it is to be obeyed of all men, and 
no man can justly exempt himself from the same. But 
when it is said, all men should labour, it is not so straitly 
meant, that all men should use handy labour: but as there 
be divers sorts of labour, some of the mind, and some of 
the body, and some of both ; so every one (except by 
reason of age, debility of body, or want of health, he be 
unapt to labour at all) ought both for the getting of his 
own living honestly, and for to profit others, in some kind 
of labour to exercise himself, according as the vocation, 
whereunto God hath called him, shall require. So that 
whosoever doth good to the commonweal and society of 
men with his industry and labour, whether it be by go- 
verning the commonweal publicly, or by bearing public 
office or ministry, or by doing any common necessary af- 
fairs of his country, or by giving counsel, or by teaching 
and instructing others, or by what other means soever he 
be occupied, so that a profit and benefit redound thereof 
unto others, the same person is not to be accounted idle, 
though he work no bodily labour ; nor is to be denied his 
living, if he attended his vocation, though he work not 
with his hands. 

Bodily labour is not required of them, which by reason of 
their vocation and office are occupied in the labour of the 
mind, to the succour and help of others. St. Paul exhorteth 



4*0 



37ft* Sermon against Idleness 



i Tin:, y. Timothy to eschew and refuse idle widows, which go about 
from house to house, because they are not only idle, but prat- 
tlers also, and busy-bodies, speaking things which are not 
comely. The prophet Ezekiel, declaring what the sins of 
the city of Sodom were, reckoneth idleness to be one of the 
Rwk.xvi. principal. The sins, saith he, of Sodom were these ; pride', 
f ulness of meat, abundance, and idleness: these things had 
Sodom and her daughters, meaning the cities subject to her. 
The horrible and strange kind of destruction of that city, 
and all the country about the same, which w as fire and brim- 
stone raining from heaven, most manifestly deelarelh what 
a grievous sin idleness is, and ought to admonish us to flee 
from the same, and embrace honest and godly labour* 
But if w e give ourselves to idleness and sloth, to lurking 
and loitering, to wilful wandering, and wasteful spending, 
never settling ourselves to honest labour, but living like 
drone bees, by the labours of other men, then do we br eak 
the Lord's commandment, we go astray from our vocation, 
and incur the danger of (jod's wrath and heavy displeasure, 
to our endless destruction, except by repentance we turn 
again unieignedly unto God. The inconveniences and 
mischiefs that eo- e of idleness, as well to man's body as 
to his soul, are more than can in short time be well re- 
hearsed. Some we shall declare and open unto you, that 
by considering them ye may the better with yourselves 
pror.x. gather the rest. Jin idle hand, saith Solomon, maketh 
pror. xi. and poor, but a quick labouring hand maketh rich. Again, He 
xxviii. fj la t mieih /j 2 ' s i an d § ] m ii kave plenteousness of bread; but 
he that fiowelh in idleness is a very fool, and shall havepo- 
Fror.s. verty enough. Again, A slothful boiiy ivill not go to plough 
for cold of the winter; therefore shall he go a begging in 
summer, and have nothing. 

But what shall We need to stand much about the prov- 
ing of this, that poverty folio wet h idleness? We have loo 
much experience thereof (the thing is the more to be la- 
mented) in this realm. For a great part of the beggary 
that is among the poor can be imputed to nothing so 
much as to idleness, and to the negligence of parents, 
which do not bring up their children either in good learn- 
ing, honest labour, or some commendable occupation or 
trade, whereby, w hen they come to age, they might get 
their living. JJaily experience also teacheth, that not lung 
is more an enemy or pernicious to the health of man's body, 
than is idleness, too much ease and sleep, and want of 
exercise. But these and such-like incommodities, albeit 
they be great and noisome, yet because they concern 



The Sermon against Idleness. 



chiefly the body and external goods, they are not to be 
compared with the mischiefs and inconveniences, which 
through idleness happen to the soul, whereof we will 
recite some. Idleness is never alone, but hath always a 
long tail of other vices hanging on, which corrupt and 
infect the whole man after such sort, that he is made at 
length nothing else but a lump of sin. Idleness, saith Jesus EcdlH ft 
Sirach, bringeth much eril and mischief. St. Bernard 
eallcth it the Mother of all evils, and Stepdame of all v ir- 
tues; adding moreover, that it doth prepare, and as it. vv^re 
tread the way to hell-fire. Where idleness is once re- 
ceived, there the Devil is ready to set in his foot, and to 
plant all kind of wickedness and sin, to the everlasting 
destruction of man's soul. Which thing to be most true, 
we are plainly taught in the thirteenth of Matthew, 
where it is said, that the enemy came while men were asleep, Matt.siH. 
and sowed naughty tares among the good wheat. In very 
deed, the best time that the Devil can have to work his 
feat is when men be asleep, that is to say, idle ; then is 
lie most busy in his work, then doth he soonest catch 
men in the snare of perdition, then doth he fill them with 
all iniquity, to bring them, without God's special favour, 
unto utter destruction. Hereof we have two notable ex- 
amples most lively set before our eyes. The one in King 2 sam.xi. 
David, who tarrying at home idly, as the Scripture saith, 
at such time as other kings go forth to battle, was quickly 
seduced of Satan to forsake the Lord his God, and to com- 2 sam-xii, 
mit two grievous and abominable sins in his sight, adul- 
tery and murder. 

The plagues that ensued these offences were horrible 
and grievous, as it may easily appear to them that will 
read the story. Another example of Samson, who, so judgesxvi. 
long as he warred with the Philistines, enemies to the 
people of God, could never be taken or overcome ; but 
after that he gave himself to ease and idleness, he not 
only committed fornication with the strumpet Dalila, but 
also was taken of his enemies, and had his eyes miserably 
put out, was put in prison, and compelled to grind in a 
mill, and at length was made the laughing-stock of his 
enemies. If these two, who were so excellent men, so 
well beloved of God, so endued with singular and divine 
gifts, the one namely of prophecy, and the other of 
strength, and such men as never could by vexation, labour, 
or trouble, be overcome, were overthrown and fell into 
grievous sins, by giving themselves for a short time to ease 
and idleness, and so consequently incurred miserableplagues 

57 



The Sermon against Idleness. 



at the hands of God; what sin, what mischief, what 
inconvenience and plague is not to he feared of them, 
which all their life long give themselves wholly to idle- 
ness and ease ? Let us not deceive ourselves, thinking little 
hurt to come of doing nothing; for it is a true saying, 
W hen one doth nothing, he learneth to do evil. Let us 
therefore always he doing of some honest work, that the 
Devil may find us occupied. He himself is ever occupied, 
never idle, hut walketh continually seeking to devour us. 
Let us resist him with our diligent watching, in Iahour, 
and in well-doing, For he that diligently exerciseth 
himself in honest husiness is not easily eatched in the 
Devil's snare. When man through idleness, or for default 
of some honest occupation or trade to live upon, is Drought 
to poverty and want of things necessary, we see how 
easily such a man is induced for his gain to lie, to prac- 
tice how he may deceive his neighbour, to forswear him- 
self, to hear false witness, and oftentimes to steal and 
murder, or to use some other ungodly mean to live withal; 
whereby not only his good name, honest reputation, and 
a good conscience, yea, his life" is utterly lost, but also the 
great displeasure and wrath of God, with divers and sundry 
grievous plagues, are procured. Lo here the end of the 
idle and sluggish bodies, whose hands cannot away with 
honest labour : loss of name, fame, reputation, and life, 
here in this world, and, without the great mercy of God, 
the purchasing of everlasting destruction in the world to 
come. Have not all men then good cause to beware and 
take heed of idleness, seeing they that embrace and fol- 
low it have commonly of their pleasant idleness, sharp and 
sour displeasures ? Doubtless, good and godly men, weigh- 
ing the great and manifold harms that come by idleness 
to a commonweal, have from time to time provided with 
all diligence, that sharp and severe laws might be made 
for the correction and amendment of this evil. The 
Herodotus Egyptians had a law, that every man should weekly bring 
his name to the chief rulers of the province, and there- 
withal declare what trade of life he used, to the intent 
that idleness might be worthily punished, and diligent 
labour duly rewarded. The Athenians did chastise sluggish 
and slothful people no less than they did heinous and 
grievous offenders, considering, as the truth is, that idle- 
ness causeth much mischief. The Areopagites called every 
man to a strait account how he lived ; and if they found 
any loiterers, that did not profit the commonweal by one 
means or other, they were driven out and banished, as 



The Sermon against Idleness, 



4iS 



unprofitable members, that did only hurt and corrupt the 
the body. And in this realm of England good and godly- 
laws have been divers times made, that no idle vagabonds 
and loitering runagates should be suffered to go from 
town to town, from place to place, without punishment, 
which neither serve God nor their prince, but devour the 
sweet fruits of other men's labour, being common liars, 
drunkards, swearers, thieves, whoremasters, and murder- 
ers, refusing all honest labour, and give themselves to no- 
thing else but to invent and do mischief, whereof they 
are more desirous and greedy than is any lion of his prey. 
To remedy this inconvenience, let all parents and others, 
which have the care and governance of youth, so bring 
them up either in good learning, labour, or some honest 
occupation or trade, whereby they may be able in time to 
come not only to sustain themselves competently, but also 
to relieve and supply the necessity and want of others. 
And St. Paul saith, Let him that hath stolen steal no more, Ephes.iv. 
and he that hath deceived others, or used unlawful ways to 
get his living, leave off the same, and labour rather, working 
ivith his hands that thing whieh is good; that he may have 
that which is necessary for himself, and also he able to give 
unto others that stand in need of his help. The prophet 
David thinketh him happy that liveth upon his labour, 
saying, When thou eatest the labours of thine hands, happy Psaim exxviii/ 
art thou, and well is thee. This happiness or blessing con- 
sisteth in these and such like points. 

First, It is the gift of God, as Solomon saith, when one Eeci es .iii. 
eateth and drinketh, and receiveth good of his labour. 
Secondly, when one liveth of his own labour, so it be 
honest and good, he liveth of it with a good conscience ; 
and an upright conscience is a treasure inestimable. Third- 
ly, he eateth his bread not with brawling and chiding, 
but with peace and quietness, when he quietly laboureth 
for the same, according to St. Paul's admonition. Fourthly, 
he is no man's bondman for his meet sake, nor needeth 
not for that to hang upon the goodwill of other men$ 
but so liveth of his own, that he is able to give part to 
others. And, to conclude, the labouring man and his 
family, whilst they are busily occupied in their labour, be 
free from many temptations and occasions of sin, which 
they that live in idleness are subject unto. And here 
ought artificers and labouring men, who be at wages for 
their work and labour, to consider their conscience to God, 
and their duty to their neighbour, lest they abuse their 
time in idleness^ so defrauding them which be at charge 



The Sermon against Idleness. 



both with great wages, and dear commons. They be 
worse than idle men indeed, for that they seek to have 
wages for their loitering*. It is less danger to God to be 
idle for no gain, than by idleness to win out of their 
neighbours' purses wages for that which is not deserved. 
It is true, that Almighty God is angry with such as do 
defraud the hired man of his wages; the cry of that in- 
jury ascendeth up to God's ear for vengeance. And as 
true it is, that the hired man, who useth deceit in his 
T)}ess.k< labour, is a thief before God. Let no man, saith St. Paul 
to the Thessalonians, subtilly beguile his brother, let him 
not defraud him in his business : for the Lord is a revenger 
of such deceits. Whereupon he that will have a good 
conscience to God ; that labouring man, I say, which de- 
pendeth wholly upon God's benediction, ministering all 
things sufficient for his living, let him use his time in 
a faithful labour, and when his labour by sickness or other 
misfortune doth cease, yet let him think for that in his 
health he served God and his neighbour truly, he shall 
not want in time of necessity. God upon respect of his 
fidelity in health will recompense his indigence, to move 
the hearts of good men to relieve such decayed men in 
sickness. Where otherwise, whatsoever is gotten by idle- 
ness shall have no means to help in time of need, 

Let the labouring man therefore eschew for his part 
this vice of idleness and deceit, remembering that St. Paul 
exhorteth every man to lay away all deceit, dissimulation* 
and lying, and to use truth and plainness to his neighbour* 
Ephes.v?, because, saith he, xce be members together in one body, under 
one head, Christ our Saviour. And here might be charged 
the serving-men of this realm, who spend their time in 
much idleness of life, nothing regarding the opportunity 
of their time, forgetting how service is no heritage, how 
age will creep upon them: where wisdom were, they 
should expend their idle time in some good business* 
whereby they might increase in knowledge, and so the 
more worthy to be ready for every man's service. It is a 
great rebuke to them, that they study not either to write 
fair, to keep a book of account, to study the tongues, and 
so to get wisdom and knowledge in such books and works* 
as be now plentifully set out in print of all manner of 
languages. Let young men consider the precious value 
of their time, and waste it not in idleness, in jollity, in 
gaming, is banquetting, in ruffians' company. Youth is 
but vanity, and must be accounted for before God. How 
merry and glad soever thou be in thy youth* O young man* 



The Sermon against Idleness. H5 

saith the Preacher, how glad soever thy heart he in thy Ec©ies*.x| f 
young days, how fast and freely soever thou follow the 
ways of thine own heart, and the lust of thine own eyes; 
yet be thou sure that God shall bring thee into judgment 
for all these things. God of his mercy put it into the 
hearts and minds of all them that have the sword of pu- 
nishment in their hands, or have families under their 
governance, to labour to redress this great enormity, of all 
such as live idly and unprotitably in the commonweal, to 
the great dishonour of God, and the grievous plague of 
his silly people. To leave sin unpunished, and to neglect 
the good bringing up of youth, is nothing else but to 
kindle the Lord's wrath against us, and to heap plagues 
upon our own heads. As long as the adulterous people 
were suffered to live licentiously without reformation, so 
long did the plague continue and increase in Israel, as you 
may see in the book of Numbers. 

But when due correction was done upon them, the 
Lord's anger was straightway pacified, and the plague 
ceased. Let all officers therefore look straitly to their 
charge. Let all masters of households reform this abuse 
in their families ; let them use the authority that God hath 
given them ; let them not maintain vagabonds and idle 
persons, but deliver the realm and their households from 
such noisome loiterers, that idleness, the mother of all 
mischief, being clean taken away, Almighty God may turn 
his dreadful anger away from us, and confirm the covenant 
of peace upon us for ever, through the merits of Jesus 
Christ, our only Lord and Saviour: to whom with the 
Father and the Holy Ghost be all honour and glory, 
world without end. Amen, 



AN 



HOMIL Y 

or 

Repentance, and of true Reconciliation unlo God, 



THERE is nothing that (he Holy Ghost doth so much 
lahour in all the Scriptures to beat into men's 
heads, as repentance, amendment of life, and speedy re- 
turning unto the Lord God of Hosts. And no marvel 
why ; for we do daily and hourly, by our wickedness and 
stubborn disobedience, horribly fall away from God, there- 
by purchasing unto ourselves (if he should deal with us 
according to his justice) eternal damnation. So that no 
The doctrine doctrine is so necessary in the church of God, as is the 
Is iJSrnwS doctrine of repentance and amendment of life. And ve- 
saiy ' rily the true preachers of the Gospel of the kingdom of 

heaven, and of the glad and joyful tidings of salvation, 
have always in their godly sermons and preachings unto 
the people, joined these two together : I mean repentance 
and forgiveness of sins, even as our Saviour Jesus Christ 
did appoint himself, saying, So it behoveth Christ to suffer? 
and to rise again the third day ; and that repentance and 
forgiveness of sins should he preached in his name among 
all nations. And therefore the holy Apostle doth in the 
Acts speak after this manner : I have witnessed both to the 
Jews and to the Gentiles, the repentance towards God, and 
faith towards our Lord Jesus Christ. Did not John Bap- 
tist, Zaeharias's son, begin his ministry with the doctrine 
of repentance, saying, Repent, for the kingdom of God is at 
hand? The like doctrine did our Saviour Jesus Christ 
preach himself, and commanded his Apostles to preach 
the same. 

1 might here allege very many places out of the pro- 
phets, in the which this most wholesome doctrine of re- 
pentance is very earnestly urged, as most needful for all 
decrees and orders of men : but one shall be sufficient at 
this present time. 



Tlie first Fart of the Sermon of Repentance. ^ 

These are the words of Joel the Prophet. Therefore Joeia. 
also now the Lord saith. Return unto me ivith all your 
hearty with fasting, iveephig, and mourning. Rend your 
hearts, and not your clothes, and return unto the Lord your 
God; for he is gracious and merciful, slow to anger, and 
of great compassion, and ready to pardon wickedness. 
Whereby it is given us to understand, that we have here a a perpetual 
perpetual rule appointed unto us, which ought to be observ- SSlSi^.*™ 
ed and kept at all times, and that there is none other way, 
whereby the wrath of God may be pacified, and his 
anger assuaged, that the fierceness of his fury, and the 
plagues of destruction, which by his righteous judgment 
he had determined to bring upon us, may depart, be re- 
moved, and taken away. Where he saith, But now there- 
fore, saith the Lord, return unto me: it is not without 
great importance, that the Prophet speaketh so. For he 
had before set forth at large unto them the horrible ven- 
geance of God, which no man was able to abide, and 
therefore he doth move them to repentance, to obtain 
mercy ; as if he should say, I will not have these tilings 
to be so taken, as though there were no hope of grace 
left. For although ye do by your sins deserve to be ut- 
terly destroyed, and God by his righteous judgments 
hath determined to bring no small destruction upon you, 
yet know that ye are in a manner on the very edge of the 
sword: if ye will speedily return unto him, he will most 
gently and most mercifully receive you into favour again. 
Whereby we are admonished, that repentance is never 
too late, so that it be true and earnest. For sith that 
God in the Scriptures will be called our Father, doubt- 
less he doth follow the nature and property of gentle 
and merciful fathers, which seek nothing so much, as 
the returning again, and amendment of their children, 
as Christ doth abundantly teach in the parable of the 
Prodigal Son. Doth not the Lord himself say by the ^J 3 ^ 
Prophet, 1 will not the death cf the wicked, hut that he \ s f^J' if * 
turnfrom his wicked ways, and live? And in another place, 
If we confess our sin, God is faithful and righteous to for- 
give us our sins, and to make us clean from all wickedness. 
Which most comfortable promises are confirmed by many 
examples of the Scriptures. When the Jews did willingly 
receive and embrace the wholesome counsel of the Pro- 
phet Isaiah, God by and by did reach his helping hand isaiabHii. 
unto them, and by his angel did in one night slay the 
most worthy and valiant soldiers of Sennacherib's camp. 
Whereunto may King Manasses be added, who after all 2Ctam.«*ff. 



4iS 



The first Fart of the Sermon 



maimer of damnable wickedness, returned unto the Lord, 
and therefore was heard of him, and restored again into 
his kingdom. The same grace and favour did the sinful 
Luke vii xvi. woman Magdalen, Zaccheus, the poor thief, and many 
other feel. All which things ought to serve for our com- 
fort against the temptations of our consciences, whereby 
the Devil goeth about to shake, or rather to overthrow 
our faith. For every one of us ought to apply the same 
unto himself, and say, Yet now return unto the Lord: neU 
ther let the remembrance of thy former life discourage thee; 
yea, the more wicked that it hath been, the more fervent 
and earnest let thy repentance or reluming be, and forth- 
with thou shait feel the cars of the Lord wide open unto thy 
prayers. But let us more narrowly look upon the com- 
mandment of the Lord touching this matter^ Turn unto 
me, saith he by the holy Prophet Joel, with all your hearts 9 
withfasting, weeping, and mourning. Rend your hearts, 
and not your gavmentsi, &c. In which words he compre- 
Iiendeth all manner of things that can be spoken of repent- 
ance, which is a returning again of the whole man unto 
God, from whom we be fallen away by sin. But that the 
whole discourse thereof may the better be borne away, 
we shall first consider in order four principal points ; that 
is, from what we must return, to whom we must return, 
by whom we may be able to convert, and the manner how 
to turn to God. 

frrom^hepce First, from whence, or from what things, we must re= 

W e must turn. ^ UYQt Truly, we must return from those things, w hereby 
we have been withdrawn, plucked, and led away from 
God. And these generally are our sins, which, as the 
holy Prophet Isaiah doth testify, do separate God and us, 
and hide his face, that he will not hear us. But under 
the name of sin, not only those gross words and deeds, 
which by the common judgment of men are counted 
to be filthy and unlawful, and so consequently abomina- 
ble sins ; but also the filthy lusts and inward concupi- 

Gai. v. scences of the flesh, which, as St. Paul testifieth, do 
resist the will and spirit of God, and therefore ought ear- 
nestly to be bridled and kept under. We must repent 
of the false and erroneous opinions that we have had of 
God, and the wicked superstition that doth breed of the 
same, the unlawful worshipping and service of God, and 
other like. All these things must they forsake, that 
will truly turn unto the Lord, and repent aright. For 

Fphe .T, sith that for such things the wrath, of God cometh 
upon the children of disobedience, no end of punishment 



of Rtperiamei 



449 



ought to be looked for, as long as we continue in such 

things. Therefore they be here condemned, which will 

seem to be repentant sinners, and yet will not forsake 

their idolatry and superstition* Secondly, we must see 

unto whom we ougbt to return. Rcvertimini usque ad me, umo whom 

saith tbe Lord: that is, Return as far as unto me, We S^' ^ 

must then return unto the Lord : yea, we must return unto 

him alone; for he alone is the truth, and the fountain of 

all goodness : but we must labour that we do return as far 

as unto him* and that we do never cease nor rest till we 

have apprehended and taken hold upon him. 

But this must be done by faith. For sith that God is 
a spirit, he can by no other means be apprehended and 
taken hold upon. Wherefore, first, they do greatly err* 
which do not turn unto God, but unto the creatures, or 
unto the inventions of men, or unto their own merits. Se- J^^J™.^ 
condly, they that do begin to return unto the Lord, and uutoGod* 
do faint in the midway, before they come to the mark 
that is appointed unto them. Thirdly, because we have 
of our own selves nothing to present us to God, and do no 
less flee from him after our fall, than our first parent 
Adam did, who, when he had sinned, did seek to hide 
himself from the sight of God, we have need of a Medi- 
ator for to bring and reconcile us unto him, who for our 
sins is angry with us. The same is Jesus Christ, who 
being true and natural God, equal and of one substance 
with the Father, did at the time appointed take upon 
him our frail nature, in the blessed Virgin's womb, and 
that of her undefiled substance, that so he might be a 
Mediator between God and us, and pacify his wrath. Of 
him doth the Father himself speak from heaven, saying, 
This is my well-beloved Son, in whom I am well pleased. Matt - m 
And he himself in his Gospel doth cry out and say, I am John V 
the way, the truth, and the life: no man cometh unto the Johni 
Father, hut by me. For he alone did with the sacrifice of lPet ^ 
his body and blood make satisfaction unto the justice of God 
for our sins. The Apostles do testify that he was exalted Acts *, 
for to give repentance and remission of sins unto Israel. Joiiax" 
Both which things he himself did command to be preached 
in his name. Therefore they are greatly deceived that 
preach repentance without Christ, and teach the simple 
and ignorant that it consisteth only in the works of men. 
They may indeed speak many things of good works, and of 
amendment of life and manners : but without Christ tiiey 
be all vain and unprofitable. They that think that they 
have done mueh of themselves towards repentance, ar@ s© 



450 



the first Part of the Sermon 



much move the farther from God, because (hey do seek those 
things in their own works and merits, which ought only 
to be sought in our Saviour Jesus Christ, and in the merits 
of his death, and passion, and bloodshedding. Fourthly, 
this holy Prophet Joel doth lively express the manner of 
this our returning or repentance, comprehending all the 
inward and outward things that may be here observed. 
First, he will have us to return unto God with our whole 
hearty whereby he doth remove and put away all hypo- 
The manner erisy, lest the same might justly be said unto us: This 

inSah wcix." 5 ' people draweth near unto me with their mouth, and worship 
me with their lips ; but their heart is far off from me. 

Secondly, he requireth a sincere and pure love of god- 
liness, and of the true worshipping and service of God; 
that is to say, that, forsaking all manner of things that are 
repugnant and contrary unto God's will, we do give our 
hearts unto him, and the whole strength of our bodies 
and souls, according to that which is written in the Law: 

Dem. vt Thou shali love the Lord thy God with all thy heart, with 
all thy soul, and with all thy strength. Here therefore no- 
thing is left unto us, that we may give unto the world, 
and unto the lusts of the flesh. For sith that the heart 
is the fountain of all our works, as many as do with their 
whole heart turn unto the Lord, do live unto him only* 
waiting on Neither do they yet repent truly, that, halting on both sides, 

bo* s *i es . do o(hep Vmles'obey God, but by and by do think, that, 
laying him aside, it is lawful for them to serve the world 
and the flesh. And because that we are letted by the na- 
tural corruption of our own flesh, and the wicked affec- 
tions of the same, he doth bid us also to return with fast- 
ing: not thereby understanding a superstitious abstinence 
and choosing of meats, but a true discipline or taming of 
the flesh, whereby the nourishments of filthy lusts, and of 
stubborn contumacy and pride, may be withdrawn and 
plucked away from it. Whereunto he doth add weeping 
and mourning, which do contain an outward profession of 
repentance, which is very needful and necessary, that so 
we may partly set forth the righteousness of God, when by 
such means we do testify that we deserved punishments at 
his hands, and partly stop the offence that was openly 
given unto the weak. 

Psaim xxv. Thus did David see, who, being not content to have be- 
wept and bewailed his sins privately, would publicly in his 
Psalms declare and set forth the righteousness of God, in 
punishing stU, and also stay them that'might have abused 
his example to sin the more boldly. Therefore they are 



of Repentance. 



451 



farthest from true repentance, that will not confess and 
acknowledge their sins, nor yet bewail them, but rather 
do most ungodlilv glory and rejoice in them. Now lest 
any man should think that repentance doth consist in out- 
ward weeping and mourning only, he doth rehearse that 
wherein the chief of the whole matter doth lie, when he 
saith, Mend your hearts, and not your garments, and turn 
unto the Lord your God. For the people of the East part 
of the world were wont to rend their garments, if any 
thing happened unto them that seemed intolerable. This 
thing did hypocrites sometimes counterfeit and follow, as Hypocrites 
though the whole repentance did stand in such outward f ii 
gesture. lie teaeheth then, that another manner of tiih ^ s - 
thing is required, that is, that they must be contrite in their 
hearts, that they must utterly detest and abhor sins, and, 
being at defiance with them, return unto the Lord their 
God, from whom they went away before. For God hath 
no pleasure in the outward ceremony, but requireth a con*- 
trite and humble heart, which lie will never despise, as 
David doth testify. There is therefore none other use to Psaimiii. 
these outward ceremonies, but as far forth as we are stirred 
up by them, and do serve to the glory of God, and to the 
edifying of others. 

Now doth he add unto this doctrine of exhortation Howrepent- 
eertain godly reasons, which he doth ground upon the ^Stable? un " 
nature and property of God, and whereby he doth teach, 
that true repentance can never be unprofitable or unfruit- 
ful. For as in all other things men's hearts do quail and 
faint, if they once perceive that they travail in vain ; even 
so most especially in this matter must we take heed, and 
beware that we suffer not ourselves to be persuaded that 
all that we do is but labour lost; for thereof either sud- 
den desperation doth arise, or a licentious boldness to sin, 
which at length bringeth unto desperation. Lest any 
such thing then should happen unto them, he doth cer- 
tify them of the grace and goodness of God, who is al- 
ways most ready to receive them into favour again, that 
turn speedily unto him. Which thing he doth prove 
with the same titles wherewith God doth describe and 
set forth himself unto Moses, speaking on this manner; 
For he is gracious and merciful, slow to anger, of great kind- Exod . xxx5v „ 
7iess, and repenleUl him of the evil ; that is, such a one as is 
sorry for your afflictions. First, he calleth him gentle 
and gracious, as he who of his own nature is more 
prompt and ready to do good, than to punish. Where- 
riiito this saying of Isaiah the Prophet seemeth to pertain. 



452 



The first Part of the Sermon 



5 aiah iv, where be saith, Let the wicked forsake his way, and the un 
righteous his own imaginations, and return unto the Lord, 
and he will have pity on him; and to our God. for he is very 
ready to forgive. Secondly, be doth attribute unto hi in 
pierey, or rather (according to the Hebrew word) the 
hovels of mercies, whereby he signified the natural affec- 
tions of parents towards their children. Which thing 

F^imcsii. David doth set forth goodly, saying, Jls a father hath com- 
passion on his children, so hath the Lord compassion on 
them that fear him: for he knoweth whereof we he made, he 
remembereth that we are but dust. Thirdly, he saith, that 
he is slotv to anger ; that is to say, long-suffering, and which 
is not lightly provoked to wrath. Fourthly, that he is of 
much kindness, for he is that hotlomless well of all goodness? 
tvho rejoiceth to do good unto us ; therefore did he create and 
make men, that he might have whom he should do good unto ? 
and make partakers of his heavenly riches. Fifthly, he re- 
pent eth of the evil; that is to say, he doth call hack again 
and revoke the punishment which he had threatened, 
when he seeth men repent, turn, and amend. Whereupon 
AgaiDst the We do not without a just cause detest and abhor the 

AoYanan* damnable opinion of them, which do most wickedly go 
about to persuade the simple and ignorant people, that if 
we chance, after we be once come to God, and grafted in 
bis Son Jesus Christ, to fall into some horrible sin, repent- 
ance shall be unprofitable unto us, there is no more hope of 
reconciliation, or to be received again into the favour and 
mercy of God. And that they may give the better colour 
unto their pestilent and pernicious error, they do com- 
monly bring in the sixth and tenth chapters of the Epistle 
to the Hebrews, and the second chapter of the second 
Epistle of Peter ; not considering that in those places the 
holy Apostles do not speak of the daily falls that we, as 

Matt.*». long as we carry about this body of sin, are subject unto; 

MarkHi. but of the final falling away from Christ and his Gospel, 

gaimtAeHoiy which is a sin against the Holy Ghost, that shall never be 

ohost. forgiven, because that they do utterly forsake the known 
truth, do hate Christ and his word, they do crucify and 
mock him. (but to their utter destruction) and therefore 
fall into desperation, and cannot repent. And that this 
is the true meaning of the Holy Spirit of God, it appear- 
eth by many other places of the Scriptures, which pro- 
mise unto all true repentant sinners, and to them that 
with their whole heart do turn unto the Lord their God. 
free pardon and remission of their sins. • For the probation 
hereof, we read this: Israel, saith the holy Prophet 



of Repentance* 



453 



Jeremiah, If thou return, return unto me, saitli the Lord ; Jer. iv. 
and if thou put away thine abominations out of my sight* 
then stiatt thou not he removed. Again, these are Isaiah's 
words : Let the wickedforsake his own ways, and the unrigh- h?bSt fv# ~ 
teous his own imaginations, and turn again unto iheLord 9 
and he will haze mercy upon him; and to our God. for he is 
ready to forgive. And in the Prophet Bosea, the godly exhort 
one another after this manner: Come, and let us turn again Hoseavi, 
unto the Lord ;for he hath smitten us, and he will heat us; 
he hath wounded us, and he will bind us up again. It is 
most evident and plain, that these things ought to he un- Note, 
derstood of them that were with the Lord before, and by 
their sins and wickednesses were gone away from him. 

For we do not turn again unto him with whom we 
-were never before, but we come unto him. Now. unto 
all (hem that will return unfeignedly unto the Lord their 
God, the favour and mercy of God unto forgiveness of E<teies.vU. 
sins is liberally offered. Whereby it folio wet ii necessa- 
rily, that although we do, after we be once come to 
God, and grafted in his Son Jesus Christ, fall into great 
sins, (for there is no righteous man upon the earth that sin- 
neth not; and if we say we have no sin, we deceive our- 1J °h»i* 
selves, and the truth is not in us: J yet if we rise again by 
repentance, and, with a full purpose of amendment of life, 
do flee unto the mercy of God, tailing sure hold there- 
upon, through faith in his Son Jesus Christ, there is an 
assured and infallible hope of pardon and remission of the 
same, and that we shall he received again into the favour 
of our heavenly Father. It is written of David, T have Acts xiii. 
found a man according to mine own heart; or, I have found 2 Sara ' Tn * 
David, the Son of Jesse, a man according to mine own heart, 
who will do all things that I will. This is a great com- 
mendation of David, li is also most certain, that he did 
steadfastly believe the promise that was made him touch- 
ing the Messias, who should come of him touching the 
Hesh, and that by the same faith he was justified and 
grafted in our Saviour Jesus Christ to come ; and yet af- 
terwards he fell horribly, committing most detestable 
adultery and damnable murder; and yet as soon as he 
cried Veccavi, I have sinned unto the Lord, his sin being || am ' xi ~ 
forgiven, he was received into favour again. Now will 
we come unto Peter, of whom no man can doubt but that 
lie was grafted in our Saviour Jesus Christ, long before 
his denial. Which thing may easily be proved by the 
answer which he did in his name, and in the name of his 
follow Apostles, make unto our Saviour Jesus Christ, when 



454 The first Part of the Sermon 

johnvi. he said unto them. Will ye also go awayl Master, saitli 
lie. to whom shall wego% Thou hast the words of eternal 
life; and we believe and know that thou art that Christ, the 
Son of Hie living God. Whereunto may be added the 
like confession of Peter, where Christ doth give us most 
infallible testimony : Thou art blessed, Simon, the son of 
Jonas; for neither flesh nor blood hath revealedthis unto thee, 
but my Father winch is in heaven. These words are suffi- 
cient to prove that Peter was already justified, through 
this his lively faith in the only begotten Son of God, 
whereof he made so notably and so solemn a confession. 
But did not he afterwards most cowardly deny his Mas- 

Mattxxvi. tey 9 although he had heard of him, Whosoever denielh me 

Maa.x. before men, I will deny him before my Father ? Neverthe- 
less, as soon as with weeping eyes and with a sobbing heart 
he did acknowledge his offence, and with an earnest re- 
pentance did flee unto the mercy of God, taking sure 
hold thereupon, through faith in him whom he had so 
shamefully denied, his sin was forgiven him, and, for a 
certificate and assurance thereof, the room of his apostle- 
ship was not denied unto him. But now mark what 

Actsii. doth follow : After the same holy Apostle had, on Whit- 
sunday, with the rest of the Disciples, received the gift of 
the Holy Ghost most abundantly, he committed no small 
offence in Antioehia, by bringing the consciences of the 

6ai.ii. faithful into doubt by his example, so that Paul was fain to 
rebuke him to his face, because that he walked not up- 
rightly, or went not the right w ay in the Gospel. Shall 
we now say, that, after this grievous offence, he was ut- 
terly excluded and shut out from the grace and mercy of 
God. and that this his trespass, whereby he was a stumb- 
ling-block unto many, was unpardonable ? God defend 
we should say so. But as these examples are not brought 
in, to the end that we should thereby take a boldness to 
sin, presuming on the mercy and goodness of God, but 
to the end that if, through the frailness of our own flesh 
and the temptation of the Devil, we fall into like sins, 
we should in no wise despair of the mercy and goodness 
what we of God; even so must we beware and take heed, that we 

inust beware ^ no j Q our hearts, imagine, or believe, 

that we are able to repent aright, or to turn effectually 
unto the Lord by our own might and strength. For this 

John X v. must be verified in all men, Without me ye can do nothing. 

lh™'£' Again, Of ourselves we are not able as much as to think a 
good thought. And in another place, Ibis God that work- 
eth in us both the will and the deed. For this cause, gj? 



of Repentance. 



though Jeremiah had said before, If thou return, Israel, jer.vi. 
return unto me, saith the Lord; yet afterwards he saith, 
Turn thou me, Lord, and I shall be turned i for thou art 
the Lord my God. And therefore that holy writer and 
ancient father Ambrose doth plainly affirm, that the turn- Ambros M 
ing of the heart unto God is of God, as the Lord himself vocat. Gent 
doth* testify by his Prophet, saying, Jlnd J will give thee 1 ,vm,cap * * 
an heart to knoiv me, thai I am the Lord, and they shall he 
my people, and I will he their God; for they shall return 
unto me with their whole heart. These things being con- 
sidered, let us earnestly pray unto the living God our hea- 
venly Father, that he will vouchsafe by his holy Spirit to 
work a true and unfeigned repentance in us, that, after 
the painful labours and travails of this life, we may live 
eternally with his Son Jesus Christ : to whom be all praise 
and glory for ever and ever. JLmen. 



Tlie second Fart of the Homily of Repentance. 

HITHERTO have ye heard, well-beloved, how need- 
ful and necessary the doctrine of repentance is, and 
how earnestly it is throughout all the Scriptures of God 
urged and set forth, both by the ancient Prophets, by our 
Saviour Jesus Christ, and his Apostles; and that forasmuch 
as it is the conversion or turning again of the whole man 
unto God, from whom we go away by sin, these four 
points ought to be observed ; that is, from whence, or 
from what things we must return ; unto whom this our 
returning must be made ; by whose means it ought to be 
done, that it may be effectual ; and last of all, after what 
sort we ought to behave ourselves in the same, that it 
may be profitable unto us, and attain unto the thing that 
we do seek by it. Ye have also learned, that as the opi- 
nion of them that deny the benefit of repentance unto 
those, that, after they be come to God, and grafted in our 
Saviour Jesus Christ, do through the frailness of their 
flesh, and the temptation of the Devil, fall into some 
grievous and detestable sin, is most pestilent and perni- 
cious so we must beware, that we do in no wise think 
that we are able of our own selves, and of our own 
strength, to return unto the Lord our God, from whom 
we are gone away by our wickedness and sin. Now 
it shall be declared unto you, what be the true parts of 
repentance, and what things ought to move us to repent? 



456 The second Part of the Sermon 

and to return unto the Lord our God with all Speed; 
Repentance (as it U said before) is a true returning unto 
God, whereby men, forsaking utterly their idolatry and 
wickedness, do with a lively faith embrace, love, and 
worship the true living God only, and give themselves to 
all manner of good works, which by God's Word they 
There wour know to be acceptable unto him. Now there be foul* 

pSwij! re P arts °f repenlaibee, which being set together may be 
likened to an easy and short ladder, whereby we may 
climb from the bottomless pit of perdition, that we east 
ourselves into by our daily offences and grievous sins, up 
into tlie castle or tower of eternal and endless salvation. 

The first is the contrition of the heart: for we must 
be earnestly sorry for our sins, and unfeignedly lament 
and bewail that we have by them so grievously offended 
our most bounteous and merciful God, who so tenderly 
loved us, that he gave his only begotten Son to die a most 
bitter death, and to shed his dear heart-blood for our re- 
demption and deliverance. And \erily this inward sor- 
row and grief being conceived in the heart for the 
heinousness of sin, if it be earnest and unfeigned, is as a 
sacrifice to God, as the holy Prophet David doth testify, 

rssdmii. saying, Jl sacrifice to God is a troubled spirit; a contrite 
and broken heart, Lord, thou ivilt not despise. 

But that this may take place in us, we must be diligent 
to read and hear the Scriptures, and the Word of God, 
which most lively do paint out before our eyes our natural 
uncieanness, and the enormity of our sinful life. For 
unless we have a thorough feeling of our sins, how can it 
be that we should earnestly be sorry for them? Before 

2SaiB.sii. David did hear the word of the Lord by the mouth of 
the Prophet Nathan, what heaviness, I pray you, was in 
Mm for the adultery and the murder that he had com- 
mitted? so that it might be said right well, that he slept 

Actsh. Hi bis own sin. We read in the Acts of the Apostles, 
that when the people had heard the sermon of Peter, they 
were compunct and pricked in their hearts. Which 
tiling would never have been, if they had not heard that 
wholesome sermon of Peter* They therefore that have 
no mind at all neither to read nor yet to hear God's 
word, there is but small hope of them, that they will as 
much as once set their feet, or take hold upon the lirst 
stalf or step of this ladder, but rather will sink deeper and 
deeper into the bottomless pit of perdition. For if at any 
time, through the remorse of their conscience, which ac- 
etiseth them, they feel any inward grief, sorrow, or heavi' 



of UepeniancL 



45T 



ness for their sins; Forasmuch as. they want the salve and 
comfort of God's Word, which they do despise, it will he 
?into them rather a mean to bring ihent to utter despera- 
tion, than otherwise. The second is, an unfeigned con- 
fession and acknowledging of our sins unto God. whom 
by them we have so grievously olfedded, that, if he should 
deal v» itli us according to his justice, we do deserve a 
thousand hells, if there could lie so many. Yet if we 
Svill with a sorrowful and contrite heart make an ua- Ezt-k - * vUi ' 
feigned confession of them unto God. he will freely and 
frankh forgive them, and so put all Our wickedness out of 
remembrance before the sight of his Majesty* that they 
shall no more be thought upon; Hereunto doth pertain 
the golden saying of J he holy Prophet David, where he 
saith on this manner: Then I aekH'awledged nvj sin unto p sa im m 
thee, neither did I hide mine iniquity ? I said* I will confess 
against myself mij wickedness unto the Lord* and thoufor- 
gavest the Ungodliness of my sin. These are also the words 
©f John the Evangelist : If we confess our sins. God is ucWi. 
faithful and righteous to forgive us our sins, and to make us 
clean from all our wickedness. Which ought to he under- 
stood of the confession that is made unto God. For these 
are. St. Augustine's words: «• That confession which is i» 

55 Julian comv 

made unto God is required by God's law ;'" whereof John tem36. 
the Apostle speaketh, saying-. If we Confess our sins, God 
is faithful and righteous to forgive ns our sins, and to make 
us clean from all our imckednesSi For without this eon* 
fession, sin is not forgiven. This is then the chiefest and 
most principal confession that in the Scriptures and Word 
of God we are hidden to make, and without the which we 
shall ne ver obtain pardon and forgiveness of our sins. In- 
deed, besides this there is another kind of confession* 
"which is needful and necessary. 

And of the same doth St. James speak after this man- 
ner, saving/ 'Acknowledge your faults one to another, and jamesr,- 
pray onefor another, that ye may he saved. As ifhe should 
say, open that which grieveth you, that a remedy may he 
found. And this is commanded both for him thai eom- 
plaineth, and for him that heareth, that the one should 
show his grief to the other. The true meaning of it is* 
that the faithful ought to acknowledge their offences, 
whereby some hatred, rancour, grudge, or malice, having 
risen or grown among them one tu another* that a bro- 
therly reconciliation may be had, without the which no- 
thing that we do can be acceptable unto God, as our Savi- 
our Jesus Christ doth witness himself, saying, When ifwu Matt,v 

59 



Tlie second Part of the Sermon 

offerest thine offering at the altar, if thou rememberest thai 
thy brother hath aught against thee, leave there thine offer- 
ing, and go and be reconciled ; an d when thou art reconcil- 
ed, come and offer thine offering* It may also be thus taken, 
that we ought to confess our weakness and infirmities one 
to another, to the end that, knowing each other's frailness, 
we may the more earnestly pray together unto Almighty 
God, our heavenly Father, that he will vouchsafe to par- 
don us our infirmities, for his Son Jesus Christ's sake, and 
not to impute them unto us, when he shall render to 
every man according to his works. And whereas the 
Answer to adversaries go about to wrest this place, for to maintain 
lies, a Skh their auricular confession withal, they are greatly de- 
"tr^confes- oei ved themselves, and do shamefully deceive others: for 
sion * if this text ought to be understood of auricular confession, 

then the priests are as much bound to confess themselves 
unto the lay-people, as the lay-people are bound to con- 
fess themselves to them. And if to pray is to absolve, 
then the laity by this place hath as great authority to ab- 
solve the priests, as the priests have to absolve the laity. 
Johannes sea- • ^ j onannes Seotus, otherwise called Duns, well 

tus, hb. iv.Sen. . ' , ' 

Quae? ct i 17 ' P ereeive > WR0 u P on * nis place writeth on this manner % 
« Neither doth it seem unto me that James did give this 
commandment, or that he did set it forth as being receiv- 
ed of Christ. For first and foremost, whence had he au- 
thority to bind the whole church, sith that he was only 
bishop of the church of Jerusalem ? Except thou wilt 
say, that the same church was at the beginning the head 
church, and consequently that he was the head bishop, 
which thing the see of Rome will never grant." The 
understanding of it then is as in these words : Confess 
your sins one to another: a persuasion to humility, where- 
by he willeth us to confess ourselves generally unto our 
neighbours, that we are sinners, according to this saying: 
If we say we have no sin, we deceive ourselves, and tlie 
truth is not in us. And where that they do allege this 
saying of our Saviour Jesus Christ unto the leper, to prove 
auricular confession to stand on God's Word, Go thy way 9 

Matt,vi». show thyself unto the priest ; do they not see that the 

leper was cleansed from his leprosy, before he was by 
Christ sent unto the priest, for to show himself unto him ? 
By the same reason we must be cleansed from our spiritual 
leprosy, I mean our sins must be forgiven us, before that 
we come to confession. What need we then to tell forth 
our sins into the ear of the priest, sith- that they be alrea- 
dy taken away ? Therefore holy Ambrose, in his second 



of Repentance. 



439 



sermon upon the hundred and nineteenth Psalm, doth 
say full well, Go show thyself unto the priest Who is the 
true priest, but he which is the Priest for ever, after the 
order of Melehisedeeh ? Whereby this holy Father doth 
understand, that, both the priesthood and the law being 
changed, we ought to acknowledge none other priest for 
deliverance from our sins, but our Saviour Jesus Christ, 
who, being Sovereign Bishop, doth with the sacrifice of 
his body and blood, offered once for ever upon the altar 
of the cross, most effectually cleanse the spiritual leprosy, 
and wash away the sins of all those that with true confes- 
sion of the same do flee unto him. It is most evident and 
plain, that this auricular confession hath not his warrant 
of God's Word, else it had not been lawful for Nectarius, 
bishop of Constantinople, upon a just occasion to have put Heparins, s*. 
it down. For when any thing ordained of God is by S^.^t 
the lewdness of men abused, the abuse ousht to be taken cap. ".m**, 

« . . .„ ' , V t-_. Coniessionum, 

away, and the thing itselt suffered to remain. Moreover, eap.a. 
these are St. Augustine's words : What have I to do 
with men, that they should hear my confession, as though 
they were able to heal my diseases ? A curious sort of 
men to know another man's life, and slothful to correct 
and amend their own. Why do they seek to hear of me 
what I am, which will not hear of thee what they are ? 
And how can they tell, when they hear by me of myself, 
whether I tell the truth or not ; sith no mortal man 
knoweth what is in man, but the spirit of man which is 
in him ? Augustine would not have written thus, if au- 
ricular confession had been used in his time. Being there- 
fore not led with the conscience thereof, let us with fear 
and trembling, and with a true contrite heart, use that 
kind of confession that God doth command in his word f 
and then doubtless, as he is faithful and righteous, he 
will forgive us our sins, and make us clean from all wick- 
edness. I do not say, but that, if any do find themselves 
troubled in conscience, they may repair to their learned 
curate or pastor, or to some other godly learned man, and 
show the trouble and doubt of their conscience to them, 
that they may receive at their hand the comfortable salve 
of God's Word : but it is against the true Christian liber- 
ty, that any man should be bound to the numbering of 
his sins, as* it hath been used heretofore in the time of 
blindness and ignorance. 

The third part of repentance is faith, whereby we do 
apprehend and take hold upon the promises of God, 
touching the free pardon and forgiveness of our sins * 



*(50 



The second Part of the Sermon- 



The repent- 



which promises are sealed up unto us, with the death 
and blood-shedding of his Son Jesus Christ. For what 
should avail and profit us to be sorry for our sins, to la - 
ment and bewail that we have offended our most bounte- 
ous and merciful Father, or to confess and acknowledge 
our offences and trespasses, though it be done never so 
earnestly, unless we do steadfastly believe, and be fully 
persuaded, that God. for his Son Jesus Christ's sake, will 
torsive us all our sins, and put them out of remembrance, 
and from his sight ? Therefore they that teach repentance 
sSoiuiC tUe ^Jwt a lively faith in our Saviour Jesus Christ, do 
fencfi none other hut Judas's repentance, as all the school- 
men do. which do only allow these three parts of re- 
pentance ; the contrition of the heart, the confession of the 
mouth, and the satisfaction of the work. But all these 
things we llnd in Judas's repentance, which in outward 
appearance did far exceed and pass the repentance of 
Peter. For first and foremost, we read in the Gospel, thpt 
Judas was so sorrowful and heavy, yea, that he was filled 
with such anguish and vexation of mind, for that which 
he had done, that he could not abide to live any longer. 
Did not he also, before he hanged himself, make an open 
confession of his fault, when he said, Ihuve sinned, betray- 
ing the innocent blood -? And verily this was a very bold con- 
fession, which might have brought him to great trouble. 
For by it he did lay to the High Priest's and Filers' charge 
the shedding of innocent blood, and that they were most 
abominable murderers. He did also make a certain kind 
of satisfaction, when he did east their money unto them 
again. Ko Such thing do we read of Peter, although he 
had committed a very heinous sin, and most grievous of- 



Judas ftwl his 
Mitt, xxvii. 



Peter nrtfl 1 

cap. 



SiS'riup. fence, in 'denying of his Master. We find that lie went 



l\trus. 



ont 9 and wept bitterly ; w hereof Ambrose speaketh on this 
manner: Peter was sorry and wept, because he erred as a 
man. 1 do not find what he said ; I know that he wept. 
I read of his tears, but not of his satisfaction. But how 
chance that the one was received into favour again with 
God, and the other cast away, but because that the one did, 
by a lively faith in him whom he had denied, take hold 
upon the mercy of God; and the other wanted faith, 
whereby he did despair of the goodness and mercy of 
God? It is evident and plain then, that although we be 
never so earnestly sorry for our sins, acknowledge and 
confess them ; yet all these things shall be but means to 
bring us to utter desperation, except we do steadfastly be- 
lieve that God our heavenly Father will, for his Son Jesu? 



of Repentance. 



461 



Christ's sake, pardon and forgive our offences and ires- 
passes, and utterly put them out of remembrance in his 
&%ht. Therefore, as we said before, they that teach re- 
pentance without Christ, and a lively faith in the mercy 
of God, do only teach Cain's or Judas's repentance. The 
fourth is an amendment of life, or a new life, in bring- 
ing forth fruits worthy of repentance. For they that do 
truly repent, must be clean altered and changed, they 
must become new creatures, they must be no more the 
same that they were before. And therefore thus said 
John Baptist unto the Pharisees and Saddueees that came 
mito his baptism : generation of vipers, who hath fore- % 
warned you to fee from the anger to come? Bring forth 
therefore fruits worthy of repentance. Whereby we do 
3 earn, that if we will have the wrath of God to be paci- 
fied, we must in no wise dissemble, but turn unto him 
again with a true and sound repentance, which may be 
known and declared by good fruits, as by most sure and 
infallible signs thereof. 

They that do from the bottom of their hearts acknow- 
ledge their sins, and are unfeignedly sorry for their of- 
fences, will east off all hypocrisy, and put on true humi- 
lity and lowliness of heart. They will not only receive 
the Physician of the soul, but also with a most fervant de- 
sire long for him. They will not only abstain from the 
sins of their former life, and from all other filthy vices, but 
also flee, eschew, and abhor all the occasions of them. 
And as they did before give themselves to uncleanness of 
life, so will they from heneeforwards with all diligence 
give themselves to innocency, pureness of life, and true 
godliness. We have the Ninevites for an example, 
which at the preaching of Jonas did not only proclaim a Jonas m. 
general fast, and that they should every one put on sack- 
cloth, but they all did turn from their evil ways, and from 
the wickedness that was in their hands. But above all 
other, the history of Zaceheus is most notable : for being 
come unto our Saviour Jesus Christ, he did say, Behold, Luke xi?. 
Lord, the half of my goods I give to the poor; and if I have 
defrauded any man, or taken aught away hy extortion or 
fraud, I do restore him fourfold. 

Here we see, that after his repentance be was no more 
the man that he was before, but was clean changed and 
altered. It was so far off that he would continue and 
abide still in his unsatiable covetousness, or take aught 
aw a; fraudulently from any man, that rather he was most 
billing and ready to give away his own, and to make 



±62 



The second Fart of the Sermon 



satisfaction unto all tliem that he had done injury and 
wrong imto. Here may we right well add the sinful 
woman, which, when she came to our Saviour Jesus Christ, 

tuke rii. did pour down such abundance of tears out of those wan- 
ton eyes of hers, wherewith she hath allured many unto 
folly, that she did with them wash his feet, wiping them 
with the hairs of her head, which she was wont most glo- 
riously to set out, making of them a net of the Devil. 
Hereby we do learn what is the satisfaction that God 

johnr. doth require of us, which is, that we cease frpni evil, and 
do good ; and, if we have done any man wrong, to en- 
deavour ourselves to make him true amends to the utmost 
of our pow er, following in this the example of Zaccheus, 
and of this sinful woman, and also that godly lesson that 
John Baptist. Zacharias's son, did give unto them that 
came to ask counsel of him. This was commonly the 

jbimxv, penance that Christ enjoined sinners : Go thy way. and sin 
no more. Which penance we shall never be able to fulfil, 
without the special grace of him that doth say, Without 
me ye can do nothing. It is therefore our parts, if at least 
we be desirous of the health and salvation of our own 
selves, most earnestly to pray unto our heavenly Father, 
to assist us with his holy Spirit, that we may be able to 
hearken unto the voice of the true Shepherd, and with due 
obedience to follow the same. 

Let us hearken to the voice of Almighty God, when 
lie calleth us to repentance ; let us not harden our hearts, 
as such infidels do who abuse the time given them of 
God to repent, and turn it to continue their pride and 
contempt against God and man, which know not how 
much they heap God's wrath upon themselves, for the 
hardness of their hearts, w r hich cannot repent at the day 
of vengeance. Where w e have offended the law of God, 
let us repent us of our straying from so good a Lord. Let 
us confess our unworthiness before him ; but yet let us 
trust in God's free mercy for Christ's sake, for the pardon 
of the same. And from henceforth let us endeavour our- 
selves to walk in a new life, as new-born babes, whereby 
we may glorify our Father which is in heaven, and there- 
by to bear in our consciences a good testimony of our 
faith ; so that at the last, to obtain the fruition of ever- 
lasting life, through the merits of our Saviour : to whom 
be all praise and honour for eyer. tlmen. 



of Repentance. 



463 



The third Part of the Homily of Repentance, 

IN the Homily last spoken unto you, right well- 
beloved people in our Saviour Christ, ye heard of the 
true parts and tokens of repentance ; that is, hearty con- 
trition and sorrowfulness of our hearts, unfeigned con- 
fession in word of mouth for our unworthy living before 
God. a steadfast faith to the merits of our Saviour Christ 
for pardon, and a purpose of ourselves by God's grace to 
renounce our former wicked life, and a full conversion to 
God in a new life to glorify his name, and to live orderly 
and charitably, to the comfort of our neighbour, in all 
righteousness, and to live soberly and modestly to our- 
selves, by using abstinence and temperance in word and 
in deed, in mortifying our earthly members here upon 
earth. Now, for a further persuasion to move you to those 
parts of repentance, I will declare unto you some causes, 
which should the rather move you to repentance. 

First, the commandment of God, who in so many The cau?« 
places of the holy and sacred Scriptures doth bid us return moveusto re- 
unto him. ije children of Israel, saith he, turn again B^. 
from your infidelity, wherein ye drowned yourselves, e^™^ 
Again, Turn you, turn you, from your evil ways :for why 
. will ye die, ye house of Israel ? And in another place, 
thus doth he speak by his holy Prophet Hosea : Israel, Hosea 
return unto the Lord thy God: for thou hast taken a great 
fall by thine iniquity. Take unto you these words with 
you, when you turn unto the Lord, and say unto him, 
Take away all iniquity, and receive us graciously; so will 
we offer the calves of our lips tinto thee. In all these places 
we have an express commandment given unto us of God for 
to return unto him. Therefore we must take good heed 
unto ourselves, lest, whereas w e have already by our mani- 
fold sins and transgressions provoked and kindled the 
wrath of God against us, we do by breaking this his com- 
mandment double our offences, and so heap still damna- 
tion upon our own heads by our daily offences and tres- 
passes, whereby we provoke the eyes of his Majesty, we do 
well deserve (if he should deal with us according to his 
justice) to be put away for ever from the fruition of his 
glory. How much more then are we worthy of the endless 
torments of hell, if when we be so gently called again after 
our rebellion, and commanded to return, we will in no 
wise hearken unto the voice of our heavenly Father, but 
walk still after the ^stubbornness of our own hearts ! 



464 The third PaH of the Sermon 

Secondly, the most comfortable and sweet promise, thai 
the Lord one God did of his mere uierey and goodness 
join unto his commandment. For he doth not only say. 
jer.iv. Return unto me, Israel ; but also. if thou wilt return* and 
put away all thine abominations out of my sight, thou shall 
never be moved, These words also have we in the Prophet 
Ezek.xviii. Ezekiel, At what time soever a sinner doth repent him of 
his sin, from the boiiom of his heart, I will put all his wick- 
edness out of my remembrance, saith the Lord, so that they 
shall be no more thought upon. Thus are we sufficiently 
instructed, that God will, according to his promise, freely 
pardon, forgive, and forget all our sins, so that we shall 
ne\er be cast in the teeth with them, if, obeying his com- 
mandment, and allured by his sweet promises, we will 
imfeignedly return unio him* 

Thirdly, the {ilihiness of sin* which is such, that as 
long as we do abide in it, God cannot but detest and ab- 
hor us, neither can there be any hope that we shall enter 
into the heavenly Jerusalem, except we be first made 
clean and purged from it. But this will never be, unless, 
forsaking our former life, we do with our whole heart 
return unto the Lord our God, and with a full purpose of 
amendment of life, flee unto his mercy, taking sure hold 
thereupon through faith in the blood of his Son Jesus 
liniiRtuae. Christ, If we should suspect any uncleanness to be in us, 
wherefore the earthly pHnee should loathe and abhor he 
sight of us, what pains would we take to remove and put 
it away ! How much more ought we, with all diligence 
and speed that may be, to put away that unclean Silihi- 
ness, that doth separate and make a division betwixt ns 
and our God, and that hideth his face from us, that he 
will not hear us ! And verily herein doth appear how 
filthy a thing sin is, sifh that it can by no other means 
be washed away, but by the blood of the only begotten 
Son of God. And shall we not from the bottom of our 
hearts detest and abhor, and with all earnestness flee from 
it, sith that it did cost the dear heart-blood of the only 
begotten Son of God, our Saviour and Redeemer, to 
purge us from it ? Plato doth in a certain place write* 
that, if virtue could be *een with bodily eyes, all men 
would wonderfully be inflamed and kindled with the love 
of it : even so, on the contrary, if we might with our bo- 
dily eyes behold the tilthiness of sin, and the uncleanness 
thereof, we could in no wise abide it, but, as most present 
and deadly poison, hate and esehew r it. We have a com- 
mon experience of the same in them, which w hen they 



Isaiah lix. 



of Repentance, 



jiavc committed any heinous offence, or some filthy and 
abominable sin, if it once come to light, or if they chance 
to have a thorough feeling of it, they be so ashamed, their 
own conscience putting before their eyes the filthiness of 
their act, that they dare look no man in the face, much 
less that they should be able to stand in the sight of 
God. 

Fourthly, the uncertainty and brittleness of our own 
lives, winch is such, that we cannot assure ourselves that 
we shall live one hour, or one half quarter of it. Which, 
by experience, we do find daily to be true, in them that 
being now merry and lusty, and sometimes feasting and 
banquetting with their friends, do fall suddenly dead in 
the streets, and other whiles under the board when they 
are at meat. These daily examples, as they are most ter- 
rible and dreadful, so ought they to move us to seek for 
to be at one with our heavenly Judge, that we may with 
a good conscience appear before him, whensoever it shall 
please him for to call us, whether it be suddenly or other- 
wise, for we have no more charter of our life than they 
have. But as we are most certain that we shall die, so 
are we most uncertain when we shall die. For our life 
doth lie in the hand of God, who will take it away when 
it pleaseth him. And verily when the highest sumner 
of all, which is Death, shall come, he will not be said Death m 
nay; but we must forthwith be packing, to be present ne r rdl surc 
before the judgment-seat of God, as he doth find us, ac- Eccles xi » 
cording as it is written, Whereas the treefalleth, ivhether it 
ha toward Hie south, or toward the north, there it shall lie. 
Whereunto agreeth the saying of the holy martyr of contra ueme 
God, Ss. Cyprian, saying, 44 As God doth find thee when eS?v. 
he doth call, so doth he judge thee." Let us therefore fol- 
low the counsel of the Wise Man, where he smtiuMake no 
tarrying to turn unto the Lord, and put not off from day 
to day. For suddenly shall the wrath of the Lord break 
forth, and in thy security shalt thou be destroyed, and shalt 
perish in the time of vengeance. Which words I desire 
you to mark diligently, because they do- most lively put 
before our eyes the fondness of many men, who, abusing 
the long suffering and goodness of God, do never think on 
repentance or amendment of life. Follow not, saith he* 
thine own mind and thy strength, to walk in the ways of 
thy heart, neither say thou, Who will bring me under for my 
works? For God the revenger-will revenge the wrong done 
by thee, And say net. I have sinned, and what evil hath 



Hie third Part of tfie Sermon 



come unto me 1 For the Almighty is a patient rewarder / but 
he will not leave thee unpunished. Because thy sins are for- 
given thee, he not without fear to heap sin upon sin. Sat} 
not neither, The mercy of God is great, he will forgive my 
manifold sins. For mercy and wrath come from him, and 
Ms indignation cometh upon unrepentant sinners* As if 
ye should say, Art thou strong and mighty ? Art thou lusty 
and young ? Hast thou the wealth and riches of the world ? 
Or when thou hast sinned, hast thou received no punishment 
for it ? Let none of all these things make thee to be the 
slower to repent, and to return with speed unto the Lord : 
for in the day of punishment and of his sudden vengeance, 
they shall not be able to help thee. And specially when 
thou art either by the preaching of God's word, or by some 
inward motion of his holy Spirit, or else by some other 
means called unto repentance, neglect not the good occa- 
sion that is ministered unto thee, lest, when thou wouldst 
repent, thou hast not the grace for to do it. For to re- 
pent is a good gift of God, which he will never grant unto 
them, who, living in carnal security, do make a mock 
of his threatenings, or seek to rule his spirit as they list, 
as though his working and gifts were tied unto their 
will. 

Fifthly, the avoiding of the plagues of God, and the 
titter destruction that by his righteous judgment doth 
hang over the heads of them all that will in no wise re- 
turn unto the Lord: I will, saith the Lord, give them for a 
terrible plague to all the kingdoms of the earth, and for a 
reproach, and for a proverb, and for a curse in all places 
where I shall cast them, and will send the sword of famine, 
and the pestilence among them, till they be consumed out of 
the land. And wherefore is this ? Because they hardened 
their hearts, and would in no wise return from their evil 
ways, nor yet forsake the wickedness that was in their 
own hands, that the fierceness of the Lord's fury might 
depart from them. But yet this is nothing in comparison 
of the intolerable and endless torments of hell-fire, which 
they shaJl be fain to suffer, who, after their hardness of 
heart, that cannot repent, do heap unto themselves wrath 
against the day of anger, and of the declaration of the just 
judgment of God : whereas if we will repent, and be earn- 
estly sorry for our sin, and with a full purpose and amend- 
ment of life Ike unto the mercy of our God, and taking 
sure hold thereupon through faith in our Saviour Jesus 
Christ, do bring forth fruits worthy of repentance, he wiW 



of Repentance. 

s*t only pour his manifold blessings upon us here in this 
world, but also at the last, after the painful travails of 
this life, reward us with the inheritance of his children, 
w hich is the kingdom of heaven, purchased unto us with 
the death of his Son Jesus Christ our Lord. To whom 
with the Father aUd the Holy Ghost be all praise^ glory, 
and honour, world without end. Jimen. 



AN 



H O M I L Y 

Against Disobedience and wilful Rebellion, 



THE FIRST PABT, 



AS Got! the Creator and Lord of all tilings appointed 
his angels and heavenly creatures in all obedience 
to serve and to honour his Majesty ; so Mas it his will 
that man, his chief creature upon the earth, should live 
under the obedience of his Creator and Lord : and for 
that cause. God, as soon as he had created man, gave unto 
him a certain precept and law, which he (being yet in 
the state of innoeency, and remaining in Paradise) should 
observe as a pledge and token of his due and bounden 
obedience, with denunciation of death, if he did transgress 
and break the said law and commandment. And as God 
would have man to be his obedient subject, so did he 
make all earthly creatures subject unto man, who kept 
their due obedience unto man, so long as man remained 
in his obedience unto God : in the which obedience if 
man had continued still, there had been no poverty, no 
diseases, no sickness, no death, nor other miseries, where- 
with mankind is now infinitely and most miserably afflict- 
ed and oppressed. So here appeareth the original king- 
dom of God over angels and man, and universally over 
all things, and of man over earthly creatures which 
God had made subject unto him, and withal the felicity 
and blessed state, which angels, man, and all ereatureshad 
remained in, had they continued in due obedience unto 
God their King. For as long as in this first kingdom the 
subjects continued in due obedience to God their King, 
so long did God embrace all Ids subjects with his icve^ 



Sermon against wilful Rebellion, 



4,69 



favour, and grace, which to enjoy is perfect felicity; 
whereby it is evident, that obedience is the principal vir- 
tue of all virtues, and indeed the very root of all virtues, 
and the cause of all felicity. But as all felicity and hies- Matt.iv.9. 
sedness should have continued with the continuance of JJJJMP 1 *^ 
obedience; so with the breach of obedience, and breaking j^/ 1 ' 4 " 
in of rebellion, all vices and miseries did withal break in, ^gj^jj* £ c 
and overwhelm the world. The first author of which re- wi5,ii24. °" 
hellion, the root of all vices, and mother of all mis- S^iJajJaJ 
chiefs, was Lucifer, first God's most excellent creature, 
and most bounden subject, who, by rebelling against the 
Majesty of God, of the brightest and most glorious angel, 
is become the blackest and most foul fiend and devil; 
and from the height of heaven is fallen into the pit and 
bottom of hell. 

Here you may see the first author and founder of rebel- 
lion, and the reward thereof ; here you may see the grand 
captain and father of rebels ; who persuading the follow- 
ing of his rebellion against God their Creator and Lord, 
unto our first parents Adam and Eve, brought them in high 
displeasure with God, w rought their exile and banishment 
out of Paradise, a place of pleasure and goodness, into this 
wretched earth and vale of misery ; procured unto them 
sorrows of their minds, mischiefs, sickness, diseases, death 
of their bodies ; and, which is far more horr ible than all 
worldly and bodily mischiefs, he had wrought thereby R m.y. 12,19, 
their eternal and everlasting death and damnation, had &c * 
not God by the obedience of his Son Jesus Christ repaired 
that, which man by disobedience and rebellion had de- 
stroyed, and so of his mercy had pardoned and forgiven 
him : of which all and singular the premises the holy 
Scriptures do bear record in sundry places. 

Thus do you see, that neither Heaven nor Paradise 
could suffer any rebellion in them, neither be places for 
any rebels to remain in. Thus became rebellion, as you 
see, both the first and the greatest, and the very root of all 
other sins, and the first and principal cause both of all 
worldly and bodily miseries, sorrows, diseases, sicknesses, 
and deaths, and, which is infinitely worse than all these, 
as is said, the very cause of death and damnation eternal 
also. After this breach of obedience to God, and rebel- 
lion against his Majesty, all mischiefs and miseries break- 
ing in therewith, and overflowing the w orld, lest all things 
should come unto confusion and utter ruin, God forth- G«.ai. 7. 
with, by laws given unto mankind, repaired again the 
rule and order of obedience thus by rebellion overthrown : 



*J0 The first Part of the Sermon 

and, besides the obedience due unto bis Majesty, be not 
only ordained, that, in families and households, the wife 
should be obedient unto her husband, the children unto their 
parents, the secants unto their masters; but also, when 
E«S?Sii. 7 2 & Mankind increased, and spread itself more largely over the 
£ is, 17. 26. world, he bv his holy Word did constitute and ordain 
xx; 6, & in cities and countries several and special governors and 
Prov. viii, rulers, unto whom the residue of his people should be 
obedient. 

As in reading of the holy Scriptures we shall find in 
very many and almost infinite places, as well of the Old 
Testament as of the New, that kings and princes, as well 
the evil as the good, do reign by God's ordinance, and 
that subjects are bounden to obey them ; that God doth 
give princes wisdom, great power, and authority ; that 
God defendeth them against their enemies, and destroyeth 
their enemies horribly ; that the anger and displeasure of 
the prince is as the roaring of a lion, and the very mes- 
senger of death ; and the subject that provoketh him to 
displeasure, sinneth against his own soul: with many > 
other things concerning both the authority of princes 
and the duty of subjects. But here let us rehearse two 
special places out of the New Testament, which may ; 
stand in stead of all other. The first out of St. Paul's 
Epistle to the Romans, and the thirteenth ehapter, where 
he writeth thus unto all subjects : Let every soul be subject 

&c " unto the higher powers, for there is no power but of God, 

and the powers that be are ordained of God, Whosoever .j 
therefore resisteth the power resisteth the ordinance of God; 
and they that resist shall receive to themselves damnation, 
For princes are not to be feared for good works, but for evil. 
Wilt thou then be without fear of the powers l)o well, so 
shalt thou have praise of the same ;for he is the minister of \\ 
God for thy ivealth: but if thou do evil, fear; for he hear?* -|p, 
elh not the sword for nought, for he is the minister of God, \\ } ( 
to take vengeance upon him that doth evil. Wherefore ye jj [ 
must be subject, not because of wrath only, but also for con- f SD 
science sake :for this cause ye pay also tribute, for they are ) ^ 
God's ministers, serving for the same purpose. Give to every f| i5 
man therefore his due; tribute to whom tribute belongeth; 
custom to whom custom is due; fear to whom fear belong- 1 1 
eth ; honour to whom ye owe honour. Thus far are St. ! f 
Paul's words. The second place is in St. Peter's Epis^ j 
tie, and the second chapter, whose words are these ; , b 

xpe{.iLi3,&c. Submit yourselves unto all manner of ordinances of man for « • 
the Lord's sake? whether it be unto the king, as unto the chief j 



tgainsi wilful HebdUoiu 



471 



fiead; either unto rulers, as unto them that are sent of him 
for the punishment of evil doers, hut for the cherishing of 
them that do well. For so is the will of God, thai ivith tvell 
doing ye may stop the mouths of ignorant and foolish men: 
as free, and not as having the liberty for a cloak of mali- 
ciousness, but even as the servants of God. Honour all 
men, love brotherly felloiv ship, fear God, honour the king* 
Servants, obey your masters with fear, not only if they be 
good and courteous, but also though they be froivard* 
Thus far out of St. Peter. 

By these two places of the holy Scriptures, it is most 
evident that kings, queens, and other princes, (for he 
speaketh of authority and power, be it in men or women,) 
are ordained of God, are to be obeyed and honoured of 
their subjects ; that such subjects as are disobedient or re- 
bellious against their princes, disobey God, and procure 
their own damnation; that the government of princes is 
a great blessing of God, given for the commonwealth* 
specially of the good and godly; for the comfort and 
cherishing of whom, God giveth and setteth up princes'; 
and, on the contrary part, to the fear and for the punish-* 
ment of the evil and wicked. Finally, that if servants 
ought to obey their masters, not only being gentle, but 
such as he froward; as well, and much more, ought sub- 
jects to be obedient, not only to their good and courte- 
ous, but also to their sharp and rigorous princes. It 
cometh therefore neither of chance and fortune, (as they 
term it) nor of the ambition of mortal men and women, 
climbing up of their own accord to dominion, that there 
be kings, queens, princes, and other governors over men 
being their subjects: but all kings, queens, and other 
governors are specially appointed by the ordinance of 
God. And as God himself, being of an infinite majesty, PsalrtiS 
power, and wisdom, ruleth and governeth all things in xiA &c' 
heaven and earth, as the universal Monarch and only * vn '*' 
King and Emperor over all, as being only able to take 
and bear the charge of all ; so hath he constituted, or- 
dained, and set earthly princes over particular kingdoms 
and dominions in earth, both for the avoiding of all con- 
fusion, which else would be in the world, if it should be 
without governors, and for the great quiet and benettt of 
earthly men their subjects, and also that the princes them- 
selves in authority, power, wisdom, providence, and 
righteousness, in government of people and countries 
committed to their charge, should resemble his heavenly 
governance; as the majesty of heavenly things toy hj 



472 flic first Part of the Sermon 

the baseness of earthly things be shadowed and resembled, 
Matt. **in. And for that similitude that is between the heavenly mo- 
Ps'aLx/ifi'.xiv. nnrehy and earthly kingdoms weii governed, our Saviour 
MqttxxiU3. Christ in sundry parables saith, that the kingdom of hea- 
Sinixxxu. veil * s resembled unto a man, a king: and as the name 
of the King is very often attributed and given unto God 
in holy Scriptures; so doth God himself in the same 
Scriptures sometime vouchsafe to communicate his name 
with earthly princes, terming them Gods: doubtless for 
that similitude of government which they have, or should 
have, not unlike unto God their King; unto the which si- 
militude of heavenly government, the nearer and nearer 
that an earthly prince doth come in his regiment, the 
greater blessing of God's mercy is he unto that country 
and people, over whom he reigneth : and the further and 
further that an earthly prince doth swerve from the ex- 
ample of the heavenly government, the greater plague is 
lie of God's wrath, and punishment by God's justice unto 
that country and people, over whom God for their sins 
placed such a prince and governor. For it is indeed 
evident, both by the Scriptures and daily by experience, 
that the maintenance of .all virtue and godliness, and con- 
sequently of the wealth and prosperity of a kingdom and 
people, doth stand and rest more in a wise and good 
prince on the one part, than in great multitudes of other 
inen being subjects: and, on the contrary part, the over- 
throw of all virtue and godliness, and consequently the 
decay and utter ruin of a realm and people doth grow 
and come more by an undisereet and evil governor, than 
"by many thousands of other men being subjects. Thus 
Seeks, x. 17. s ' a y tne no ty Scriptures : Well is thee, thou land, saith the 
Prov.x-vi.and Preacher, whose king is come of nobles* and whose princes 
iSahxS.*' eat in due season for necessity* and not for lust. Again, JL 
wise and righteous king maketh his realm and people weal- 
thy: and a good, merciful, and gracious prince is a shadow 
in heat, as a defence in storms, as deiv, as sweet showers, as ^ 
fresh water springs in great droughts. 

Asain, the Scriptures, of undisereet and evil princes, 
prov. ixvlii! speak thus: Woe he to thee, thou land, whose king is hut 
a child, and whose princes are earhj at their banquets. 
Again, When the wicked do reign, then men go to ruin* 
And again, ml foolish prince destroyelh the people, and a 
covetous king undoeth his subjects. Thus speak the Scrip- 
tures, thus experience testifieth of good and evil princes. 

What shall subjects do then? Shall they obey valiant, 
stout, wise, and good princes, and contemn, disobey, and 



Bill 



ugainsl wilful Rebellion. 



rebel against children being their princes, or against iift- 
disereet and evil governors? God forbid: for hVst, what 
a perilous thing were it to commit unto the subjects the 
judgment, w hich prince is wise and godly, and his go- 
vernment good, and which is otherwise; as though the 
foot must judge of the head: an enterprise very heinous, 
and must needs breed rebellion. Foe- who else he they 
that are most inclined to rebellion, but such haughty spi- 
rits? From whom spriugeth such foul ruin of realms? Is 
not rebellion the greatest of ail mischiefs? And who ate 
most ready to the greatest mischiefs, but the worst men? 
Rebels therefore, the worst of all subjects, are most ready- 
to rebellion, as being the worst of all vices, and farthest 
from the duty of a good subject : as, on the contrary part, 
the best subjects are most firm and constant in obedience, 
as in the special and peculiar virtue of good subjects. 
What an unworthy matter were it then to make the 
naughtiest subjects, and most inclined to rebellion and ail 
evil, judges over their princes, over their government, 
and over their counsellors ; to determine which of them 
be good or tolerable, and which be evil, and so intolera- 
ble, that they must needs be removed by rebels, being 
ever ready, as the naughtiest subjects, soonest to rebel 
against the best princes, specially if they be young in 
age, women in sex, or gentle and courteous in govern- 
ment; as trusting by their wicked boldness easily to over- 
throw their weakness and gentleness, or at the least so to 
fear the minds of such princes, that they may have im- 
punity of their mischievous doings! 

But whereas indeed a rebes is worse than the worst 
prince, and rebellion worse than the worst government of 
the worst prince that hitherto hath been; both rebels are 
unmeet ministers, and rebellion an unlit and unwholesome 
medicine to reform any small lacks in a prince, or to cure 
any little griefs in government, such lewd remedies being 
far worse than any other maladies and disorders that can 
be in the body of a commonwealth. But whatsoever the 
prince be, or his government, it is evident that for the 
most part those princes, whom some subjects do think to 
be very godly, and under whose government they rejoice 
to live, some other subjects do take the same to be evil 
and ungodly, and do wish for a change. If therefore all 
subjects that misiike of their prince should rebel, no realm 
should ever be without rebellion. It were more meet that 
rebels should hear the advice of wise men, and give place 
\ unto their judgment, and follow the example of obedient 



The first Tart of the Sermon 

subjects, as reason is that they whose understanding is 
blinded with so evil an affection should give place t& 
them that be of sound judgment, and that the worst 
should give place to the better ; and so might realms 
continue in long obedience, peace, and quietness. But 
what if the prince be undiscreet, and evil indeed, and 
is also evident to all men's eyes, that he so is ? I ask 
again, what if it be long of the wickedness of the sub- 
jects, that the prince is undiscreet and evil ? shall the sub- 
jects both by their wickedness provoke God, for their de- 
served punishment, to give them an undiscreet or evil 
prince, and also rebel against him, and withal against God, 
who for the punishment of their sins did give them such 
a prince? Will you hear the Scriptures concerning this 
point I God, say the holy Scriptures, maketh a wicked man 

Hos.xiH,n. t Q reign for the sins of the people. Again, God giveth a 
prince in his anger, (meaning an evil one) and taketh aivay 
a prince in his displeasure* meaning specially when he 
taketh away a good prince for the sins of the people : as 
in our memory he took away our good Josias, King Ed- 
ward, in his young and good years, for our wickedness,, 

Prof.xYi. And contra rily the Scriptures do teach, that God giveth 
wisdom unto princes, and maketh a wise and good king to 
reign over that people whom he loveth, and who loveth him* 

i Sam. xs. Again, If the people obey God* both they and their king shall 
prosper and be safe, else both shall perish, saith God by 
the mouth of Samuel. 

Here you see that God places as well evil princes as 
good, and for what cause he doth both. If we therefore 
will have a good prince, either to be given us, or to con- 
tinue ; now we have such a one, let us, by our obedience 
to God and to our prince, move God thereunto. If we 
will have an evil prince (when God shall send such a one) 
taken away, and a good in his place, let us take away 
our wickedness, which provoketh God to place such a one 
over us, and God will either displace him, or of an evil 
prince make him a good prince, so that we first will 
change our e?il into good. For w ill you hear the Scrip- 

wov. xxi. i. tures ? The heart of the prince is in God's hand ; which way 
soever it shall please him, he turneth it. Thus say the 
Scriptures: Wherefore let us turn from our sins unto the 
Lord with all our hearts, and he wilt lurn the heart of the 
prince unto our quiet and wealth. Else for subjects to de- 
serve through their sins to have an evil prince, and then to 
rebel against him, were double and treble evil, by pro- 
voking God more to plague them. . 2V ay, let us either 



against wilful Rebellion. 



Mo 



deserve to have a good prince, or let us patiently suffer 
and obey such as we deserve. And whether the prince 
be good or evil, let us, according to the counsel of the 
holy Scriptures, pray for the prince, for his continuance 
and increase in goodness, if he be good, and for his 
amendment* if he be evil. 

Will you hear the Scriptures concerning this most ne- 
cessary point ? I exhort therefore, saith St. Paul,t/ia£, above iTim.ii.i,&c, 
all things, prayers, supplications, intercessions, and giving 
of thanks, be had for all men; for kings, and all that are 
in authority ; that ive may live a quiet and peaceable life 
with all godliness : for that is good and acceptable in the 
sight of God our Saviour, &c. This is St. Paul's counsel. 
And who, I pray you, was prince over the most part of 
the Christians, when God's holy Spirit by St. Paul's pen 
gave them this lesson ? Forsooth, Caligula, Claudius, or 
Nero ; who were not only no Christians, but Pagans, and 
also either foolish rulers, or most cruel tyrants. Will you 
yet hear the word of God to the Jews, when they were 
prisoners under Nabuchodonosor, king of Babylon, after he 
had slain their king, nobles, parents, children, and kins- 
folks, burned their country, cities, yea, Jerusalem itself, 
and the holy temple, and had carried the residue remain- 
ing alive captives with him into Babylon ? Will you hear 
yet what the Prophet Baruch saifli unto God's people being 
in this captivity ? Pray you, saith the Prophet, for the life Baruch i.n, 
of Nabuchodonosor, king of Babylon, and for the life of 
Balthasar, his son ; that their days may be as the days of 
heaven upon the earth, that God also may give us strength, 
and lighten our eyes, that we may live under the defence of 
Nabuchodonosor, king of Babylon, and under the protection 
of Balthasar, his son ; that we may long do them service 9 
and find favour in their sight. Pray for us also unto the 
Lord our God, for we have sinned against the Lord our God. 

Thus far the Prophet Baruch's words, which are spoken 
by him unto the people of God, of that king who was an 
Heathen, a tyrant, and a cruel oppressor of them, and 
had been a murderer of many thousands of their nation, 
and a destroyer of their country, with a confession that 
their sins had deserved such a prince to reign over them. 
And shall the old Christians, by St. Paul's exhortation, 
pray for Galigula, Claudius, or Nero? shall the Jews 
pray for Nabuchodonosor ? these emperors and kings be- 
ing strangers unto them, being Pagans and Infidels, being 
murderers, tyrants, and cruel oppressors of them, and de- 
stroyers of their country, countrymen, and kinsmen, the 



The first Pari of the Sermon 

burners of their villages, towns, cities, and temples? 
antl shall not we pray for the long, prosperous, and godly 
reign of our natural prince ? No stranger (which is ob- 
served as a great blessing in the Scriptures) of our Chris- 
tian, our most gracious Sovereign, no Heathen, nor Pagan 
prince? Shall we not pray for the health of our most 
merciful, most loving Sovereign, the preserver of us and 
our country in so long peace, quietness, and security; no 
cruel person, no tyrant, no spoiler of our goods, no shed- 
der of bloods, no burner and destroyer of our towns, ci- 
ties, and countries, as were those, for whom yet, as ye 
have heard. Christians being their subjects ought to pray? 
Let us not commit so great ingratitude against God and 
our Sovereign, as not continually to thank God for his 
government, and for his great and continual benefits and 
blessings poured upon us by such government. Let us 
not commit so great a sin against God, against ourselves, 
and our country, as not to pray continually unto God for 
the long continuance of so gracious a ruler unto us, and 
our country. Else shall we be unworthy any longer to 
enjoy those benefits and blessings of God, which hitherto 
we have had by him, shall be most worthy to fall into all 
those mischiefs and miseries, which we and our country 
have by God's grace through his government hitherto 
escaped. 

What shall we say of those subjects ? May we call 
them by the name of subjects, who neither be thankful, 
nor make any prayer to God for so gracious a Sovereign ? 
but also themselves take armour wickedly, assemble com- 
panies and bands of rebels, to break the public peace so j 
long continued ; and to make, not war, but rebellion, to 
endanger the person of such a gracious Sovereign, to ha- 
zard the estate of their country, (for whose defence they 
should be ready to spend their lives) and, being English- 
men, to rob, spoil, destroy, and burn in England English- 
men, to kill and murder their own neighbours and kins- 
folk, their own countrymen, to do all evil and mischief; 
yea, and more too than foreign enemies would or could 
do? What shall we say of these men, who use themselves 
thus rebelliously against their gracious Sovereign ; who, 
if God for their wickedness had given them an Heathen 
tyrant to reign over them, were by God's word bound 
to obey him, and to pray for him ? What may be spoken 
of them ? So far doth their unkindness, unnaturalness, 
"wickedness, mischievousness in their doings, pass and ex- 
cel any thing, and all things that can be expressed and » 



against wilfvd Rebellion. 



uttered by words. Only let us wish unto all such most 
speedy repentance, and with so grievous sorrow of heart 
as such so horrible sins against the Majesty of God do re- 
quire, who in most extreme unthankfulness do rise, not 
only against their gracious Prince, against their natural 
country, but against all their countrymen, women, and 
children, against themselves, their wives, children- and 
kinsfolks, and by so wicked an example against all Chris- 
tendom, and against whole mankind of all manner of 
people throughout the wide world — such repentance, I say. 
such sorrow of heart God grant unto all such, whosoever 
rise of private and malicious purpose, as is meet for such 
mischiefs attempted, and wrought by them. And unto 
us, and all other subjects. God of his mercy grant, that 
we may be most unlike to all such, and most like to vood, 
natural, loving, and obedient subjects: nay, that we may 
be such indeed, not only showing all obedience ourselves, 
but as many of us as be able to the uttermost of our power, 
ability, and understanding, to stay and repress all rebels, 
and rebellions against God, our gracious Prince, and natu- 
ral country, at every occasion that is offered unto us. And 
that which we are all able to do. unless we do it, we shall 
be most wicked, and most worthy to feel in the end such 
extreme plagues, as God hath ever poured upon rebels. 

Let us make continued prayers unto Almighty God, 
even from the bottom of our hearts, that he will give his 
grace, power, and strength, unto our gracious King, to 
vanquish and subdue all. as well rebels at home as foreign 
enemies, that all domestical rebellions being suppres*ed 
and pacified, and all outward invasions repulsed and aban- 
doned, w e may not only be sure, and long continue in all 
obedience unto our gracious Sovereign, and in that peace- 
able and quiet life which hitherto we have led under his 
Majesty, with all security; but also that both our gra- 
cious King, and we his subjects, may all together in all 
obedience unto God the King of Kings, and unto his holy 
laws, lead our lives so in this world, in all virtue and 
godliness, that in the world to come we may enjov his 
everlasting kingdom : which I beseech God to grant, as 
well to our gracious Sovereign, as unto us all, for his Son 
our Saviour Jesus Christ's sake : to whom with the Father 
and the Holy Ghost, one God and King immortal, be all 
glory, praise, and thanksgiving, world without end. Amen* 
Thus have you heard the first Part of this Homily. 
Now, good People, let us pray. 



The first Part of the Sermon 

THE PRAYER. 

OMost mighty God* the Lord of Hosts, the Governor 
of all creatures, the only giver of all victories, who 
alone art ahle to strengthen the weak against the mighty, 
and to vanquish infinite multitudes of thine enemies with 
the countenance of a few of thy servants calling upon thy 
name, and trusting in thee ; defend, O Lord, thy servant 
and our governor under thee, our sovereign Lord the 
King, and all thy people committed to his charge. O 
Lord, withstand the cruelty of all those which be common 
enemies as well to the truth of thy eternal word, as to 
their own natural prince and country, and manifestly to 
this crown and realm of England, which thou hast of 
thy divine providence assigned in these our days to the 
government of thy servant, our sovereign and gracious 
King. O most merciful Father, if it be thy holy will, 
make soft and tender the stony hearts of all those that 
exalt themselves against thy truth, and seek either to 
trouble the quiet of this realm of England, or to oppress 
the crown of the same; and convert them to the know- 
ledge of thy Son, the only Saviour of the world, Jesus 
Christ, that we and they may jointly glorify thy mercies. 
Lighten, we beseech thee, their ignorant hearts to em- 
brace the truth of thy word, or else so abate their cruelty, 
O most mighty Lord, that this our Christian realm, with 
others that confess thy holy Gospel, may obtain, by thine 
aid and strength, surety from ail enemies, without shed- 
ding of Christian blood, whereby all they which be op- 
pressed with their tyranny may be relieved, and they 
which be in fear of their cruelty may be comforted ; and 
finally, that all Christian realms, and especially this realm 
of England, may by thy defence and protection continue 
In the truth of the Gospel, and enjoy perfect peace, quiet- 
ness, and security ; and that we for these thy mercies, 
jointly all together with one consonant heart and voice, 
may thankfully render to tbee all laud and praise, that we, 
knit in one godly concord and unity amongst ourselves, 
may continually magnify thy glorious name, who with 
thy Son our Saviour Jesus Christ, and the Holy Ghost, 
art one eternal, almighty, and most merciful God : to 
Whom be all laud and praise, world without end. Amen, 



against wilful Helellion* 



Hie second Fart of the Homily against JDisobediehce and 
wilful Rebellion, 

AS in the first part of this treaty of obedience of sub- 
jects to their princes, and against disobedience and 
rebellion, I have alleged divers sentences out of the holv 
Scriptures for proof ; so shall it be good for the better de- 
claration and confirmation of the said wholesome doctrine? 
to allege one example or two out of the holy Scriptures? 
of (he obedience of subjects, not only unto their good 
and gracious governors, but also unto their evil and un- 
kind princes. As King Saul was not of the best, but ra- 
ther of the worst sort of princes, as being out of God's 
favour for his disobedience against God in sparing, in a 
wrong pity, the King Agag, whom Almighty God com- 
manded to be slain, according to the justice of God 
against his sworn enemy ; and although Saul of a devotion 
meant to sacrifice such things as he spared of the Amalek- 
ites to the honour and service of God ; yet Saul was re- 
proved for his wrong mercy and devotion, and was told ? 
that obedience would have more pleased him than such 
lenity; which sinful humanity, saith holy Chrysostom, is 
more cruel before God, than any murder or shedding of 
blood, when it is commanded of God. But yet how evil so- 
ever Saul the king was. and out of God's favour; yet was he 
obeyed of his subject David, the very best of all subjects* 
and most valiant in the service of his prince and coun- 
try in the wars, the most obedient and loving in peace* 
and always most true and faithful to his sovereign and 
lord, and farthest off from all manner of rebellion. For 
the w hich his most painful, true, and faithful service, King 
Saul yet rewarded him not only with great unkindness, 
but also sought his destruction and death by all means pos- 
sible ; so that David was fain to save his life, not b; r rebel- 
lion, or any resistance, but by flight and hiding himself 
from the King's sight. Which notwithstanding, when 
King Saul upon a time came alone into the cave where 
David was, so that David might easily have slain him, .yet 
would he neither hurt him himself, neither sutler any of 
his men to lay hands upon him. Another time also David 
entering by night with one Abisai, a valiant and fierce 
man, into the tent where King Saul did lie asleep, where 
also he might yet more easily have slain him ; yet would he 
neither hurt him himself, nor suffer Abisai; who was wil- 



Tlie second Part of the Sermon 



]jrg arid ready to slay King Saul, once to touch him, 
r i I us did David deal with Saul his prince, notwithstand- 
ing that King Saul continually sought his death and de- 
struction, It shall not be amiss unto these deeds of Da- 
vid to a<3d his words, and to show you what he spake 
unto such as encouraged him to take his opportunity and 
advantage to slay King Saul, as his mortal enemy, when j 

i. s«nx. xxiv. he might. The Lord keep me, saith David, f rom doing that , 
thing f and from laying hands upon my Lord, God's anoint- 

i sptji^xxvi. ed. For who can lay his hand upon the Lord's anointed, , 

' ' and be guiltless % Jls truly as the Lord Upetlh except that the 
Lord do smile him, or his days shall come to die, or that he 
go down to war, and he slain in battle: The Lord be merci- 
ful unto vie, tha 1 1 toy not my hand upon the Lord's anointed* j 
These be David's words, spoken at sundry times to di- ! 
vers his servants provoking him to slay King Saul, when L 
opportunity served him thereunto. Neither is it to be j' 

, SaiHi 9 g, e omitted and left o ;t, how when an Amalekite had slain ( 
King Saul, even at Saul's own bidding and command- 
ment, (for he would live no longer now, for that he had 
lost the field against his enemies the Philistines) the said , 
Amalekite making great haste to bring first word and l 
news thereof unto David, as joyous unto him for the death < 
of his mortal enemy , bringing withal the crown that was \ 
upon King Saul's head, and the bracelet that was about 
his arm, both as a proof of the truth of his news, and j 
also as fit and pleasant presents unto David, being by < 
God appointed to be King Saul's successor in the king- 1 

2 &m. i. ii, dom; yet was that faithful and godly David so far from 

rejoicing at these news, that he rent his clothes, wept, and j 
mourned, and fasted: and so far off from thanksgiving to 
the messenger, either for his deed in killing the king, j 
though his deadly enemy, or for his message and news, 
or for his presents that he brought, that he said unto him* ^ 
ssam. i. i4, j{ olv happened it that thou wast not afraid to lay thy hands j 
upon the Lord's anointed, to slay him? Whereupon, im- V 
mediately he commanded one of his servants to kill the jj 
messenger, and said, Thy blood be upon thine own head, f or . 
thine own mouth hath witnessed against thyself, in confes- 
sing that thou hast slain the Lord's anointed. 

This example, dearly beloved, is notable, and the cir- 
eumstances thereof are well to be considered, for the bet- 
ter instruction of all subjects in their bounden duty of 
obedience, and perpetual fearing of them from attempt- j 
ing of any rebellion, or hurt agiinst their prince. On I 
the one part, David was not only a good and true subject* 



against wUJul Rebellion* 481 

titlf also such a subject as, both m peace and war, had 
served and saved bis prince's honour and life, and delivered 
his country and countrymen from great danger of infi- 
dels? foreign and most cruel enemies, horribly invading 
the king and his country: for the which David was in a isam. X T«i. 
singular favour with all the people, so that he might have 
Lad great numbers of (hem at his commandment, if he 
would have attempted any thing. Besides this, David 
"was no common or absolute subject, but heir apparent to u, & c . 
■the crown and kingdom, by God appointed to reign after 1 aSfSE^ 1, 
Saul ; which, as it increased the favour of the people that l0 ' ia * 
knew it towards David, so did it make David's cause and 
ease much differing from the case of common and abso- 
lute subjects. And. which is most, of all, David was 
highly and singularly in the favour of -God: on the con- 
trary part, King Saul was out of God's favour, (for that 
cause which is before rehearsed) and he as it were God's 
enemy, and therefore like in war and peace to be hurtful 
and pernicious unto the commonwealth ; and that was 
known to many of his subjects, for that he was openly 
rebuked of Samuel for his disobedience unto God, which 
might make the people the less to esteem him. King 
Saul was also unto David a mortal and deadly enemy, i sam. xna. 
though without David's deserving, who, by his faithful, 
painful, profitable, yea, most necessary service, had well 
deserved, as of his country, so of his prince : but King 
Saul far otherwise: the more was his unkindness, hatred, 
and cruelty towards such a good subject, both odious and 
detestable. Yet would David neither himself slay nor 
hurt such an enemy, for that he was his prince and lord, 
nor would suffer any other to kill, hurt, or lay hand upon 
him, when he might have been slain without any stir, tu- 
mult, or danger of any man's life. Now let David answer 
to such demands, as men, desirous of rebellion, do use to 
make. Shall not we, specially being so good men as we The demand( ; 
are, rise and rebel against a prince, hated of God, and 
God's enemy ; and therefore likely not to prosper either 
in war or peace, but to be hurtful and pernicious to the 
commonwealth? No, saith good and godly David, God's 
and such a king's faithful subject: and so convicting such answer ' 
subjects as attempt any rebellion against such a king, to 
he neither good subjects nor good men. But, say they, 
shall we not rise and rebel against so unkind a prince, no- The demand, 
thitig considering or regarding oar true, faithful, and 
painful service, or the safeguard of our posterity? No, Theanswer< 
saith good David, whom no such unkindness could cause 

62 



482 



Hie second Fart of the Sermon 



The demarc' 



The answer. 



The dtmai & 



The answers 



The demand. 



The answer. 



The demand. 



The aniwer. 



An unnatu- 
ral and v icktd 
question. 



to forsake liis due obedience to his sovereign. Shall we 
not, say they, rise and rebel against our known, mortal, 
and deadly enemy, that seeketh our lives? No, saith 
godly David, who had learned the lesson that our Saviour 
afterward plainly taught, that we should do no hurt to 
our fellow -subjects, though they hate us, and be our ene- 
mies; much less unto our prince, Chough he were our 
enemy. Shall we not assemble an army of such good fel- 
lows as we are, and, by hazarding of our lives and the 
!ivc9 of such as shall withstand us, and withal hazarding 
the whole estate of our country, remove so naughty a 
prince? No, saith godly David; for I, when I might, 
without assembling force or number of men, without tu- 
mult or hazard of any man's life, or shedding of any drop 
of blood, have delivered myself and my country of an evil 
prince, yet would I not do it. Are not they, say some, 
lusty and courageous captains, valiant men of stomach, 
and good men's bodies, that do venture by force to kill 
and depose their king, being* a naughty prince, and their 
mortal enemy ? They may be as lusty and courageous as 
they list, yet, saith godly David, they can be no good nor 
godly men that so do: for I not only have rebuked, but 
alfcO commanded him to be slain as a wicked man, which 
slew King Saul mine enemy ; though he, being weary of 
his life for the loss of the victory against his enemies, de- 
sired that man to slay him. What shall we then do to an 
evil, to an unkind prince, an enemy to us, hated of God, 
hurtful to the commonwealth, &c? Lay no violent hand 
upon him, saith good David ; but let him live until God 
appoint and work his end, either by natural death, or in 
war by lawful enemies, not by traitorous subjects. 

Thus would godly David make answer ; and St. Paul, 
as ye heard before, wiileth us also to pray for such a prince. 
If King David would make these answers, as by his deeds 
and words, recorded in the holy Scriptures, indeed he 
doth make unto all such demands concerning rebelling 
against evil princes, unkind princes, cruel princes, princes 
that be to their good subjects mortal enemies, princes 
that are out of God's favour, and so hurtful or like to be 
hurtful to the commonwealth ; what answer, think you, 
would he make to those that demand, whether they (be- 
ing naughty and unkind subjects) may not, to the great 
hazard of the life of many thousands, and the utter dan- 
ger of the state of the commonwealth and the whole 
realm, assemble a sort of rebels, either to depose, to put in I 
fear, or to destroy their natural and loving prince, ene- 



against wilful Rebellion. 



my to none, good to all, even to them the worst of all 
other, the maintainor of perpetual peace, quietness, and 
security, most beneficial to the commonwealth, most ne- 
cessary for the safeguard of the whole realm ? What an- 
swer would David make to their demand, whether they 
may not attempt cruelly and unnaturally to destroy so 
peaceable and merciful a prince ? What, I say, would Da- 
vid, so reverently speaking of Saul, and so patiently suffer- 
ing so evil a king, what would he answer and say to such 
demands ? What would he say, nay, what would he do 
to such high attempters, who so said and did, as you be- 
fore have heard, unto him that slew the king his master, 
though a most wicked prince ? If he punished with death, 
as a wicked doer, such a man, with what reproaches of 
words would he revile such, yea, with what torments of 
most shameful deaths would he destroy such hell-hounds 
rather than evil men, such rebels I mean, as I last spake 
of? For if they, who do disobey an evil and unkind 
prince, be most unlike unto David, that good subject ; 
what be they who do rebel against a most natural ami 
loving prince ? And if David, being so good a subject, that 
he obeyed so evil a king, was worthy of a subject to bo 
made a king himself; what be they, which are so evil 
subjects, that they will rebel against their gracious prince, 
worthy of? Surely no mortal man can express with 
words, nor conceive in mind, the horrible and most dread- 
ful damnation that such be worthy of, who, disdaining to 
be the quiet and happy subjects of their good prince, are 
most worthy to be the miserable captives and vile slaves 
of that infernal tyrant Satan, and with him to suffer eter- 
nal slavery and torments. This one example of the good 
subject David out of the Old Testament may suffice, and, 
for the notableness of it, serve for all. 

In the New Testament, the excellent example of the 
blessed Virgin Mary, the mother of our Saviour Christ, Lukea.i,&e 
I doth at the iirst offer itself. When proclamation or eom- 
i mandment was sent into Jewry from Augustus the em- 
I peror of Rome, that the people there should repair unto 
their own cities and dwelling-places, there to be taxed; 
, neither did the blessed Virgin, though both highly in 
God's favour, and also being of the royal blood of the 
I ancient natural kings of Jewry, disdain to obey the com- 
mandment of an Heathen and foreign prince, when God 
had placed such a one over them; neither did she allege 
for an excuse, that she was great with child, and most 
i near lier time of deliverance 3 neither grudged she at ths 



The second Part of the Sermon 



length and tedious journey from Nazareth to Bethlehem, 
from whence and whither she must go to be taxed ; nei- 
ther repined she at the sharpness of the dead time of win- 
ter, being the latter end of December, an unfit time to 
travel in* specially a long journey for a woman being in 
her case : but, all excuses set apart, she obeyed, and came 
to the appointed place, where at her coming she found 
Luteii 7 such great resort and throng of people, that, finding no 
place in any inn, she was fain, after her long, painful, and 
tedious journey, to take up her lodging in a stable, where 
also she was delivered of her blessed Child ; and this also 
declaretli how near her time she took her journey. This 
obedience of this most noble and most virtuous lady* to 
a foreign and Pagan prince, doth well teach us, who in 
comparison of her are most base and vile, what ready 
obedience we do owe to our natural and gracious Sove- 
reign. Howbeit, in this ease the obedience of the whole. 
Jewish nation (being otherwise a stubborn people) unto 
vSxxit 25, the commandment of the same foreign Heathen prince* 
Mr.rk xii. lr. dotli prove, that such Christians as do not most readily 
: t. xxviV'i ohej their natural gracious Sovereign* are far worse than 
; xs ... j the stubborn Jews, whom we yet account as the worst of 
John xix.'^o. all people. But no example ought to be of more force 
e Juan. . ug Christians, than the example of Christ, our Master 
and Saviour, who, though he were the Son of God, yet 
did always behave himself most reverently to such men as 
were in authority in the world in his time, and he not 
rebellion sly behaved himself, but openly did teach the 
-Jews to pay tribute unto the Roman emperor, though a 
foreign and a Pagan prince ; yea, himself with his Apos- 
tles paid tribute unto him : and finally, being brought 
before Pontius Pilate, a stranger born, and an Heathen 
man, being lord president of Jewry, he acknowledged his 
authority and power to be given him from God, and 
obeyed patiently the sentence of most painful and shame- 
ful death, which the said judge pronounced and gave most 
unjustly against him, without any grudge, murmuring, or 
evil word once giving. 

There be many and divers other examples of the obe- 
dience to princes, even such as be evil, in the New Testa- 
ment, to the utter confusion of disobedient and rebellions 
people : but this one may be an eternal example, which 
the Son of God, and so the Lord of all, Jesus Christ hath 
given to us his Christians and Servants, and such as may 
serve for all, to teach us to obey princes, though strangers, 
wicked, and wrongful, when God for. our sins shall place 



against wilful Rebellion. 



such over us. Whereby it fo'lloweth unavoidably, that 
such as do disobey or rebel against their own natural gra- 
cious Sovereigns, howsoever they call themselves, or be 
named of others, yet are they indeed no true Christians, 
but worse than Jews, worse than Heathens, and sueh as 
shall never enjoy the kingdom ef heaven, which Christ 
by his obedience purchased for true Christians, being 
obedient to him the King of all kings, and to their prince, 
whom he hath placed over them : the which kingdom, 
the peculiar place of all such obedient subjects, I beseech 
God our heavenly Father, for the same our Saviour Jesus 
Christ's sake, to grant unto us: to whom with the Holy 
Ghost be all laud, honour, and glory, now and for ever. 
+lmen. 

Thus have you heard the second Part of this Homily, 
Now, good people, let ns pray, 



THE PRAYER. 

O Most-mighty God, the Lord of Hosts, the Governor 
of all creatures, the only giver of all victories, who 
alone art able to strengthen the weak against the mighty, 
and to vanquish infinite multitudes of thine enemies with 
the countenance of a few of thy servants calling upon thy 
name, and trusting in thee; defend, O Lord, thy servant 
and our governor under thee, our Sovereign Lord the 
King, and all thy people committed to his charge. O 
Lord, withstand the cruelty of all those which be com- 
mon enemies as w ell to the truth of thy eternal Word, as 
to their own natural prince and country, and manifestly 
to this crown and realm of England, which thou hast of 
Ihy divine providence assigned in these our days to the 
government of thy servant, our sovereign and gracious 
King. O most merciful Father, if it be thy holy will, 
make soft and tender the stony hearts of all those that 
exalt themselves against thy truth, and seek either to 
trouble the quiet of this realm of England, or to oppress 
the crown of the same ; and convert them to the know- 
ledge of thy Son, the only Saviour of the world, Jesus 
Christ, that we and they may jointly glorify thy mercies. 
Lighten, we beseech thee, their ignorant hearts to em- 
brace the truth of thy Word, or else so abate their cruelty, 
O most mighty Lord, that this our Christian realm, with 
others that confess thy holy Gospel, may obtain, by thine 



486 



The third Part of the Sermon 



aid and strength, surety from all enemies, without shed- 
ding of Christian blood, whereby all they which be op- 
pressed with their tyranny may be relieved, and they 
which be in fear of their cruelty may be comforted: and 
finally, that all Christian realms, and especially this realm 
of England, may by thy defence and protection continue 
in the truth of the Gospel, and enjoy perfect peace, quiet- 
ness, and security ; and that we for these thy mercies, 
jointly all together with one consonant heart and voice, 
may thankfully render to thee all laud and praise, that 
we, knit in one godly concord and unity amongst our- 
selves, may continually magnify thy glorious name, who 
with thy Son our Saviour Jesus Christ, and the Holy Ghost, 
art one eternal, almighty, and most merciful God : to 
whom be all land and praise, world without end. Jimen* 



Tlie third Part of the Homily against Bisobedience and 
wilful Rebellion. 

A SI have in the first part of this treatise showed unto 
JL%. you the doctrine of the holy Scriptures, as concern- 
ing the obedience of true subjects to their princes, even 
as well to such as be evil, as unto the good ; and in the 
second part of the same treaty confirmed the same doc- 
trine by notable examples, likewise taken out of the holy 
Scriptures ; so remaineth it now, that I partly do declare 
unto you in this third part, what an abominable sin 
against God and man rebellion is, and how dreadfully the 
wrath of God is kindled and inllamed against all rebels, 
and what horrible plagues, punishments, and deaths, and 
finally eternal damnation, doth hang over their heads : 
as how, on the contrary part, good and obedient subjects 
are in God's favour, and be partakers of peace, quietness, 
and security, with other God's manifold blessings in this 
world, and, by his mercies through our Saviour Christ, of 
life everlasting also in the world to come. How horrible 
a sin against God and man rebellion is, cannot possibly be 
expressed according unto the greatness thereof. For lie 
that nameth rebellion, nameth not a singular or one only 
sin, as is theft, robbery, murder, and such like ; but he 
nameth the whole puddle and sink of all sins against God 
and man, against his prince, his country, his country- 
men, his parents, his children, his kinsfolks, his friends, 
and against all men universally 5 all sins, I say, against 



against wilful Rebellion* 



God and all men heaped together, nameth he, that 
nameth rebellion. For concerning the offence of God's 
Majesty, who seeth not that rebellion riseth first by con- 
tempt of God and of his holy ordinances and laws, 
wherein he so straightly commandeth obedience, forbid- 
deth disobedience and rebellion? And besides the disho* 
nour done by rebels unto God's holy name, by their 
breaking of their oath made to their prince, with the at- 
testation of God's name, and calling of his Majesty to wit- 
ness, who heareth not the horrible oaths and blasphemies 
of God's holy name, that are used daily amongst rebels, 
that is either amongst them, or heareth the truth of their 
behaviour? Who kooweth not that rebels do not only 
themselves leave all works necessary to be done upon 
work-days, undone, whilst they accomplish their abo- 
minable work of rebellion, and to compel others, that 
would gladly be well occupied, to do the same ; but also 
how rebels do not only leave the Sabbath-day of the Lord 
nnsanctified, the temple and church of the Lord uure- 
sorted unto, but also do by their works of wickedness 
most horribly profane and pollute the Sabbath-day, serv- 
ing Satan, and, by doing of his work, make it the De- 
vil's day, instead of the Lord's day ? Besides that, they 
compel good men, that would gladly serve the Lord as- 
sembling in his temple and church upon his day, as be- 
cometh the Lord's servants, to assemble and meet armed 
in the field, to resist the fury of such rebels. Yea, and 
many rebels, lest they should leave any part of God's 
commandments in the first table of his law unbroken, or 
any sin against God undone, do make rebellion for the 
maintenance of their images and idols, and of their idola- 
try committed, or to be committed by them ; and, in de- 
spite of God, cut. and tear in sunder his holy word, and 
tread it under their feet, as of late ye know was done. 



As concerning the second table of God's law, and all TkefiftiicoT» 
sins that may be committed against man, who seeth not 1Iiandiueut - 
that they be contained in rebellion ? For first, the rebels 
I do not only dishonour their prince, the parent of their 
country, but also do dishonour and shame their natural 
parents, if they have any, do shame their kindred and 
friends, do disinherit and undo forever their children and 
heirs. Thefts, robberies, and murders, which of all sins The sixth an f , 
are most loathed of most men, are in no men so much, SSdmeMu 1 *" 
nor so perniciously and mischievously, as in rebels. For 
the most arrant thieves, cruellest murderers that ever 
were, so long as they refrain from rebellion, as they are 



The third Fart of the Sermon 



not many in number, so spreadeth their wickedness am! 
damnation unto a few, they spoil but a few, they shed 
the blood but of a few in comparison. But rebels arc the 
cause of infinite robberies, and murderers of great multi- 
tudes, and of those also whom they should defend from 
the spoil and violence of other: and as rebels are many 
in number, so doth their wickedness and damnation 
coSS enth s P rca d itself unto many. And if whoredom and adultery 
meat. amongst such persons as are agreeable to such wickedness, 
are (as they indeed be) most damnable ; what are the 
forcible oppressions of matrons and men's wives, and the 
violating and deflowering of virgins and maids, which are 
most rife with rebels ? How horrible and damnable, 
The ninth com- think you, are they? Now besides that, rebels, by breach 
aiandmem. ^ x\\e\y faith given, and the oath made to their prince, 
be guilty of most damnable perjury : it is wondrous to sec 
what false colours and feigned causes, by slanderous lies 
made upon their prince, and the counsellors, rebels will 
devise to cloak their rebellion withal, which is the worst 
and most damnable of all false witness-bearing that may 
Thetemhcom- be possible. For v. hat should I speak of coveting? or de- 
siring .01 other men's wives, houses, lands, goods, and ser- 
vants, in rebels, w ho by their wills w ould leave unto no 
man any thing of his own ! 

Thus you see that all good laws are by rebels violated 
and broken, and that all sins possible to be committed I 
against God or man be contained in rebellion : which 
sins if a man list to name by the accustomed names of the 
seven capital or deadly sins, as pride, envy, wrath, covet- 
ousness, sloth, gluttony, and lechery, he shall find them 
all in rebellion, and amongst rebels. For first, as ambi- 
tion and desire to be aloft, which is the property of pride, 
stirreth up many men's minds to rebellion, so cometii it 
of a Luciferian pride and presumption, that a few rebel- 
lious subjects should set themselves up against the majesty 
of their prince, against the wisdom of the counsellors, 
against the power and force of all nobility, and the faith- 
ful subjects and people of the whole realm. As for 
envy, wrath, murder, and desire of blood, and covetous- 
uess of other men's goods, lands, and livings, they are the 
inseparable accidents of all rebels, and peculiar properties 
that do usually stir up wicked men unto rebellion. 

Now such as by riotousness, gluttony, drunkenness, 
excess of apparel, and unthrifty games, have w asted their 
own goods unthriftily, the same are. most apt unto, and 
most desirons of rebellion, whereby they trust to come 



Ugainsi wilful ReMlion* 



by other men's goods unlawfully and violently. And 
■where other gluttons and drunkards take too much of 
such meats and drinks as are served to tables, rebels waste 
and consume in short space all corn in barns, fields, or 
elsewhere, whole garners, whole storehouses, whole cel- 
lars, devour whole flocks of sheep, whole droves of oxen 
and kine. And as rebels that are married, leaving their 
own wives at home, do most ungraciously; so much 
more do unmarried men, worse than any stallions or 
liorses, (being now by rebellion set at liberty from correc- 
tion of laws, which bridled them before) abuse by force 
other men's wives and daughters, and ravish virgins and 
maidens most shamefully, abominably, and damnably. 

Thus all sins, by all names that sins may be named, 
and by all means that sins may be committed and 
wrought, do all wholly upon heaps follow rebellion, and 
are to be found altogether amongst rebels. Now whereas 
pestilence, famine, and war, are by the holy Scriptures *s«n. *iur. 
declared to be the greatest worldly plagues and miseries x4 ' 
that likely can be ; it is evident, that all the miseries 
that all these plagues have in them do wholly altogether 
follow rebellion ; wherein, as all their miseries be, so is 
there much more mischief than in them all. 

For it is known that in the resorting of great compa- 
nies of men together, which in rebellion happeneth both 
upon the part of true subjects, and of the rebels, by their 
close lying together, and corruption of (he air and place 
where they do lie, with ordure and much filth in the hot 
weather, and by unwholesome lodging, and lying often 
upon the ground, specially in cold and wet weather in 
winter, by their unwholesome diet, and feeding at all 
times, and often by famine and lack of meat and drink in 
due time, and again by taking too much at other times : 
it is well known, I say, that as well plagues and pesti- 
lences, as all other kinds of sicknesses and maladies, by 
these means grow up and spring amongst men, whereby 
more men are consumed at the length, than are by dint 
of sword suddenly slain in the field. So that not only 
pestilences, but also all other sicknesses, diseases, and ma- 
ladies do follow rebellion, which are much more horrible 
than plagues, pestilences, and diseases, sent directly from 
God, as hereafter shall appear more plainly. 

And as for hunger and famine, they are the peculiar 
companions of rebellion; for while rebels do in short 
time spoil and consume all corn and necessary provision, 
which men with their labours had gotten and appointed 



The third Part of the Sermon 



upon, for their finding the whole year after, and also ck? 
let all other men, husbandmen, and others, from their 
husbandry, and other necessary works, whereby provision 
should be made for times to come, who seeth not that ex- 
treme famine and hunger must needs shortly ensue and 
follow rebellion? Now whereas the wise King and godly 

2Sam.sx5v.i4. Prophet David judged war to be worse than either fa- 
mine or pestilence, for that these two are often suffered 
by God. for man's amendment, and be not sins of them- 
selves : but wars have always the sins and mischiefs of 
men upon the one side or other joined with (hem, ami 
therefore is war the greatest of these worldly mischiefs: 
but of all wars, civil war is the worst, and far more abo- 
minable yet is rebellion than any civil war, being unwor- 
thy the name of any war, so far it exceedeth all wars in 
all naughtiness, in all mischief, and in all abomination. 

Matt. si. And therefore our Saviour Christ denounceth desolation 
and destruction to that realm, that by sedition and rebel- 
lion is divided in itself. 

Mow as 1 have showed before that pestilence and fa- 
mine, so is it yet more evident that all the calamities, 
miseries, and mischiefs of war, be more grievous, and do 
moi e follow rebellion, than any other war, as being far 
worse than all other wars. For not only those ordinary 
and usual mischiefs and miseries of other wars do follow 
rebellion, as corn, and other things necessary to man's 
use, to be spoiled ; houses, villages, towns, cities to be 
taken, sacked, burned, and destroyed ; not only many very 
wealthy men, but whole countries to be impoverished 
and utterly beggared ; many thousands of men to be slain 
and murdered : women and maids to be violated and de- 
flowered ; which things when they are done by foreign 
enemies, we do much mourn, as we have great causes : 
yet are all these miseries without any wickedness wrought 
by any of our own countrymen. But when these miis- 
cisiefs are wrought in rebellion by them that should be 
friends, by countrymen, by kinsmen, by those that should 
defend their country and countrymen from such miseries, 
the misery is nothing so great as is the mischief and 
wickedness, when the subjects unnaturally do rebel 
against their prince, w hose honour and life they should 
defend, though it were with the loss of their own lives: 
countrymen to disturb the public peace and quietness of 
their country, for defence of whose quietness they should 
spend their lives : the brother to seek, and often to work 
the death of his brother 5 the son of the father, the father 



against wilful Rebellion* 



491 



to seek or procure the death of his sons, being at man's 
age, and by their faults to disinherit their innocent chil- 
dren and kinsmen their heirs for ever, for whom they 
might purchase livings and lands, as natural parents do 
take care and pains, and to be at great costs and charges ; 
and universally, instead of all quietness, joy, and felicity, 
which do follow blessed peace and due obedience, to 
bring in all trouble, sorrow, disquietness of minds and 
bodies, and all mischief and calamity; to turn all good 
order upside down; to bring all good laws in contempt, 
and to tread them under feet ; to oppress ail virtue and 
honesty, and all virtuous and honest persons; and to set 
all vice and wickedness, and all vicious and wicked men 
at liberty; to work their wicked wills, which were be- 
fore bridled by wholesome laws ; to weaken, to over- 
throw, and consume the strength of the realm, their na- 
tural country, as well by the spreading and wasting of the 
money and treasure of the prince and realm, as by mur- 
dering the people of the same, their own countrymen, 
who should defend the honour of their prince, and liberty ProVi ^ 
of their country, against the invasion of foreign enemies : 
and so finally to make their country, thus by their mis- 
chief weakened, ready to be a prey and spoil to ail out- 
ward enemies that will invade it, to the utter and perpe- 
tual captivity, slavery? and destruction of all their coun- 
trymen, their children, their friends, their kinsfolks left 
alive, whom by their wicked rebellion they procure to 
be delivered into the hands of the foreign enemies, as 
much as in them doth lie. 

In foreign wars our countrymen in obtaining the vjc« 
tory win the praise of valiant ness ; yea, and though they 
were overcome and slain, yet win they an honest com- 
mendation in this world, and die in a good conscience 
for serving God, their prince, and their country, and be 
children of eternal salvation : but the rebels, how despe- 
rate and strong soever they be, yet win they shame here 
in fighting against God, their prince, and country, and 
therefore justly do fail headlong into hell, if they die, and 
live in shame and fearful conscience, though they escape. 

But commonly they be rewarded with shameful deaths, 
their hands and carcases set upon poles, and hanged in 
chains, eaten with kites and crows, judged unworthy the 
honour of burial ; and so their souls, if they repent not, 
(as commonly they do not) the Devil burnetii them into 
hell in the midst of their mischief. For which dreadful 
execution St. Paul showetk the cause of obedience, not RQm.x&, 



The third Part of Hie Sermon 



only for fear of death, but also in conscience to God ward, 
for fear of eternal damnation in the world to come. 

Wherefore, good people, let us, as the children of obe- 
dience, fear the dreadful execution of God, and live in 
quiet obedience, to be the children of everlasting salva- 
tion. For as heaven is the place of good obedient sub- 
jects, and hell the prison and dungeon of rebels against 
God and their prince 5 so is that realm happy where most 
obedience of subjects doth appear, being the very figure 
of heaven : and contrariwise, where most rebellions and 
rebels be. there is the express similitude of hell, and the 
rebels themselves are the very figures of fiends and devils? 
and their captain the ungracious pattern of Lucifer and 
Satan, the prince of darkness ; of whose rebellion, as they 
be followers, so shall they of his damnation in hell un- 
doubtedly be partakers, and as undoubtedly children of 
peace, the inheritors of heaven with God the Father, 
God the Son, and God the Holy Ghost : to whom be all 
tumour and glory for ever and ever. Amen, 

Thus have you heard the third Pari of this Homily, 
Now, good people, let us pray. 



THE PRAYER. 

O Most mighty God, the Lord of Hosts, the Governor 
of all creatines, the only giver of all victories, who 
alone art able to strengthen the weak against the mighty, 
and to vanquish infinite multitudes of thine enemies with 
the countenance of a few of thy servants calling upon thy 
name, and trusting in thee ; defend, O Lord, thy servant 
and our governor under thee, our sovereign Lord the 
King, and all thy people committed fo his charge. O 
Lord, withstand the cruelty of all those which be common 
enemies as well to the truth of thy eternal word, as to 
their own natural prince and country, and manifestly to 
this crown and realm of lingland, which thou hast of 
thy divine providence assigned in these our days to the 
government of thy servant, our sovereign and gracious 
King* O most merciful Father, if it be thy holy will, 
make §oft and tender the stony hearts of all those that 
exalt themselves against thy truth, and seek either to 
trouble the quiet of this realm of England, or to oppress 
the crown of the same | and convert jthem to the know*. 



against wilful 'Rebellion* 



403 



ledge of thy Son, (lie only Saviour of the world, Jesus 
Christ, that we and (hey may jointly glorify thy mercies. 
Lighten, we beseech thee, their ignorant hearts to em- 
brace the truth of thy word ; or else so abate their cruelty, 
O most mighty Lord, that this our Christian realm, with 
others that confess thy holy Gospel, may obtain, by thine 
aid and strength, surety from all enemies, without shed- 
ding of Christian blood, whereby all they which be op- 
pressed with their tyranny may be relieved, and they 
which be in fear of their cruelty may be comforted; and 
finally, that all Christian realms, and especially this realm 
of England, may by thy defence and protection continue 
in the truth of the Gospel, and enjoy perfect peace, quiet- 
Bess, and security; and that we for these thy mercies, 
jointly all together with one consonant heart and voice* 
may thankfully render to thee all laud and praise, that we, 
knit in one godly concord and unity amongst ourselves, 
may continually magnify thy glorious naftie, who with 
thy Son our Saviour Jesus Christ, and the Holy Ghost, 
art one eternal, almighty, and most merciful God : to 
whom be all laud and praise, world without end. Jinmu 



The fourth Fart of the Homily against Disobedience ami 
wilful Rebellion* 

FOR your further instruction, good people, to show 
unto you how much Almighty God doth abhor dis- 
obedience and wilful rebellion, specially when rebels ad- 
vance themselves so high, that they arm themselves with 
weapons, and stand in the field to fight against God, their 
prince, and their country, it shall not be out of the way 
to show some examples set out in Scriptures, written fop 
our eternal erudition. We may soon know, good people, 
how heinous an offence the treachery of rebellion is, if 
we call to remembrance the heavy wrath and dreadful 
indignation of Almighty God against subjects as do only 
but inwardly grudge, mutter, and murmur against their 
governors, though their inward treason, so privily hatched 
in their breasts, come not to open declaration of their do- 
ings ; as hard it is, whom the Devil hath so far enrfeed 
against God's word, to keep themselves there : no, h© 
jneaneth still to blow the coal, to kindle their rebellious 
hearts to flame into open deeds, if he be not with grace 
speedily withstood,, 



The fourth Part of the Sermon 



yamb. xi. Some of the children of Israel, being murmurers against 

Kdm'ixxvli. their magistrates appointed over them by God, were 
stricken with foul leprosy; many were burnt up with fire 
sudden! v sent from the Lord; sometime a great sort of 
thousands were consumed with the pestilence; sometime 
they were stinged to death with a strange kind of fiery 
serpents; and (which is most horrible) some of the cap- 
tains with their band of murmurers not dying by any 
usual or natural death of men, but the earth opening, 
they, with their wives, children, and families, were swal- 

srumb.xvi. lowed quick down into hell. Which horrible destructions 
of such Israelites as were murmurers against Moses, ap- 
pointed by God to be their head and chief magistrate, 
are recorded in the Book of Numbers, and other places of 
the Scriptures, for perpetual memory and warning to all 
subjects, how highly God is displeased with the murmur- 
ing and evil speaking of subjects against their princes, so 

E<oa.xvi.7, that, as the Scripture recordeth, their murmur was not 
against their prince only* being a mortal creature* hut against 
God himself also. Now if such strange and horrible plagues 
did fall upon such subjects as did only murmur and speak 
evil against their heads, what shall become of those most 
wicked imps of the Devil, that do conspire, arm them- 
selves, assemble great numbers of armed rebels, and lead 
them with them against their prince and country, spoil- 
ing and robbing, killing and murdering all good sub- 
jects thai do withstand them, as many as they may pre- 
vail against? But those examples are written to stay us 
no! only from such mischiefs, but also from murmuring, 
and speaking once an evil word against our prince, which 
though any should do never so secretly, yet do the holy 
Scriptures show that the very birds of the air will bewray 
them : and these so many examples before noted out of 

ttetiet. x. the holy Scriptures do declare, that they shall not escape s 
horrible punishment therefore. Now concerning actual re- | 
bellion, amongst many examples thereof set forth in the r 
holy Scriptures, the example of Absalom is notable ; who j 
entering into conspiracy against King David his father, i 
both used the advice of very witty men, and assembled a ij 
very great and huge company of rebels ; the which Ab- J 

\hT£*c li.' *fci° m » though he were most goodly of person, of great no- 
xviii.7, is. ' bilhy, being the king's son, in great favour of the people, 

and so dearly beloved of the king himself, so much that i 
he gave commandment, that notwithstanding his rebel- i 
lion, his life should be saved : when, for these considera- i 

ssi«n.x?uu. lions, most men were afraid to lay hands upon him, st 



against wilful TlebelUon. 



495 



great tree stretching out his arm, as it were for that pu'r> 2Sam.xviii.&. 
pose, caught him by the great and long bush of his 
goodly hair, lapsing about it as he fled hastily bare- head* 
ed under the said tree, and so hanged him up by the hair 
of his head in the air, to give an eternal document, that 
neither comeliness of personage, neither nobility, nor fa™ 
vour of the people, no nor the favour of the king himself, 
can save a rebel from due punishment: God, the King of 
all kings, being so offended with him, that rather than he 
should lack due execution for his treason, every tree by 
the way will be a gallows or gibbet unto him, and the 
hair of his own head will be unto him instead of an hal- 
ter, to hang him up with, rather than he should lack one. 
A fearful example of God's punishment, good people, to 
consider. Now AehiiophcJ, though otherwise an exceed- AeIlltop ^ la 
ing wise man, yet th«> mischievous counsellor of Absalom, 
in this wicked rebellion, for lack of an hangman, a con- 
venient servitor for such a traitor, went and hanged up 
himself. A worthy end of all false rebels, who, rather 
than they should lack due execution, will, by God's just LifvwTxvii! 
judgment, become hangmen unto themselves. Thus J 3 * xvm * 7 * 
happened it to the captains of that rebellion; beside 
forty thousand of rascal rebels slain in the field, and in the 
chase. 

Likewise it is to be seen in the holy Scriptures, how 
that great rebellion, which the traitor Sheba moved in 
Israel, was suddenly appeased, the head of the captain 
traitor, by the means of a silly woman, being cut off. And 2 Kings ax^ 
as the holy Scriptures do show, so doth daily exper ience 
prove, that the counsels, conspiracies, and attempts of 
rebels never took effect, neither came to good, but to 
most horrible end. For though God doth oftentimes 
prosper just and lawful enemies, which be no subjects, 
against their foreign enemies; yet did he never long 
prosper rebellious subjects against their prince, were they 
never so great in authority, or so many in - number. Five 
princes or kings (for so the Scripture termeth them) with GaiViT 
all their multitudes, could not prevail against Chedoi lao- 
mer, unto whom they had promised loyalty and obedi- 
ence, and had continued in the same certain years ; but 
they were ail overthrown and taken prisoners by him: 
but Abraham with his family and kinsfolks, an handful of 
raen in respect, owing no subjection unto Chedorlaomer, 
overthrew him and all his host in battle, and recovered 
the prisoners, and delivered them. So that though war 
be so dreadful and cruel a thing, as it is, yet doth God 



486 



The fourth Part of the Sermon 



of i en prosper a few in lawful wars with foreign enemies 
against many thousands ; but never yet prospered he 
subjects being rebels against their natural sovereign, were 
they never so great or noble, so many, so stout, so witty, 
and politic, but always they came by the overthrow,, 
and to a shameful end : so much doth God abhor rebel- 
lion more than other wars, though otherwise being so 
dreadful and so great a destruction to mankind. Though 
not only great multitudes of the rude and rascal com- 
mons, but sometime also men of great wit, nobility, and 
authority, have moved rebellions against their lawful 
princes, (whereas tvue nobility should most abhor such vil- 
lainous, and true wisdom should most detest such frantic 
rebellion ;) though they should pretend sundry causes, as 
the redress of the commonwealth, (which rebellion of all 
other mischiefs doth most destroy) or reformation of reli- 
gion, (whereas rebellion is most against all true religion ;) 
though they have made a great show of holy moaning by 
beginning their rebellions with a counterfeit service of 
God, (as did wicked Absalom begin his rebellion with 
sacrificing unto God;) though they display and bear about 
ensigns and banners, which are acceptable unto the rude 
ignorant common people, great multitudes of whom by 
such false pretences and shows they do deceive, and draw 
unto them : yet were the multitudes of the rebels never 
so huge and great, the captains never so noble, politic, 
and witty, the pretences feigned to be never so good and 
holy, yet the speedy overthrow of all rebels, of what 
number, state, or condition soever they were, or what co- 
lour or cause soever they pretended, is and ever hath 
been such, that God thereby doth show that he alloweth 
neither the dignity of any person, nor the multitude of 
any people, nor the weight of any cause, as sufficient for 
the which the subjects may move rebellion against their 
princes. 

Turn over and read the histories of all nations, look 
over the chronicles of our own country, call to mind so 
many rebellions of old time, and some yet fresh in memo- 
ry, ye shall not find that God ever prospered any rebellion 
against their natural and lawful prince : but contrariwise, 
that the rebels were overthrown and slain, and such as 
"were taken prisoners dreadfully executed. Consider the 
great and noble families of dukes, marquises, earls, and 
other lords, whose names ye shall read in our chronicles, 
now clean extinguished and gone ; and seek out the causes 
of the decay, you shall find, that not lack of issue and 



tigainst wilful Melellibm ^97 

heirs male hath so much wrought that decay, and waste 
of noble bloods and houses, as hath rebellion. 

And for so much as the redress of the commonwealth 
hath of old been the usual feigned pretence of rebels, and 
religion now of late beginneth to be a colour of rebellion ; 
let all godly and discreet subjects consider well of both, 
and first concerning religion. If peaceable King Solomon 
was judged of God to be more meet to build his temple, 
(whereby the ordering of religion is meant) than his Hi- 
ther King David, though otherwise a most godly king, 
for thai David was a great warrior, and had shed much 
blood, though it were in his wars against the enemies of 
God; of this may all godly and reasonable subjects con- 
sider, that a peaceable prince, specially our most peace- 
able and merciful King, who hath hitherto shed no blood 
at all, no not of his most deadly enemies, is snore like 
and far ineeter either to set up, or to maintain true reli- 
gion, than are bloody rebels, who have not shed the 
blood of God's enemies, as King David had done, but do 
seek to shed the blood of God's friends, of their own coun- 
trymen, and of their own most dear friends and kinsfolk, 
yea, the destruction of their most gracious Prince and na- 
tural country, for defence of whom they ought to be 
ready to shed their blood, if need should so require. What 
a religion it is that such men by such means would re- 
store, may easily be judged: even as good a religion; 
surely, as rebels be good men and obedient subjects, and 
as rebellion is a good mean of redress and reformation, 
being itself the greatest deformation of all that may possi- 
bly be. But as the truth of the Gospel of our Saviour 
Christ, being quietly and soberly taught, though it do 
cost them their lives that do teach it, is able to maintain 
the true religion ; so hath a frantic religion need of such 
furious maintenances as is rebellion, and of such patrons 
as are rebels, being ready not to die for the true religion, 
but to kill all that shall or dare speak against their false 
superstition and wicked idolatry. Now concerning pre- 
tences of any redress of the commonwealth, made by 
rebels, every man that hath but half an eye may see how 
\ain they be, rebellion being, as I have before declared, 
the greatest ruin and destruction of all commonwealths 
that may be possible. And whoso looketh, on the one 
part, upon the persons and government of the King's most 
honourable counsellors, by the experiment of so many 
years proved honourable to his Majesty, and most profit- 
able and beneficial unto our country and countrymen % 

64, 



The fourth Part of the &ermon 



tand, on the other part, considered the persons, state, ani 
conditions of the rebels themselves, the reformers, as they 
take upon them, of the present government; he shall find | 
that the most rash and hair-brained men, the greatest un~ | 
thrifts, that have most ludely wasted their own goods 
and lands, those that are over the ears in debt, and such 
as, for their thefts, robberies, and murders, dare not in 
any well-governed commonwealth, where good laws are 
in force, show their faces, such as are of most lewd and ' 
wicked behaviour and life, and all such as will not or 
cannot live in peace, are always most ready to move re- 
bellion, or take part with rebels. And are not these meet 
men. trow you, to restore the commonwealth decayed, who 
have so spoiled and consumed all their own wealth and 
thrift ? and very like to amend other men's manners, who 
have so vile vices and abominable conditions themselves ? 
Surely that which they falsely call reformation is indeed not 
only a defacing or deformation, but also an utter destruc- 
tion of all commonwealth, as would well appear, might 
the rebels have their wills ; and doth right well and too* 
well appear by their doing in such places of the country 
where rebels do rout, where though they tarry but a very 
little while, they make such reformation that they destroy 
all places, and undo all men where they come, that the 
child yet unborn may rue it, and shall many years here- 
after curse them. 

Let no good and discreet subjects therefore follow the j 
flag or banner displayed to rebellion, and borne by rebels, , 
though it have the image of the plough painted therein* , 
with God speed the plough, written under in great letters, , 
knowing that none hinder the plough more than rebels, ( 
who will neither go to the plough themselves, nor suffer t 
other that would go unto it. And though some rebels ( 
bear the picture of the five wounds painted, against those r 
who put their only hope of salvation in the wounds of, a 
Christ ; not those wounds which are painted in a clout S| 
by some lewd painter, but in those wounds which Christ L 
himself bare in his precious body: though they, little ^ 
know ing what the cross of Christ nieaneth, which neither L 
carver nor painter can make, do bear the image of the iL 
cross painted in a rag, against those that have the cross of Jk 
Christ painted in their hearts; yea, though they paint J 
withal in their flags, Hoe signo vinces, By this sign thou ^ 
sh alt gel the victory, by a most fond imitation of the posy ^ 
of i onstantimis Magnus, that noble Christian emperor and , ^ 
great conqueror of God's enemies ? a most unmeet ensign | 



against wilful Rebellion, 



499 



for rebels, the enemies of God, their prince, and country, 
or what other banner soever they shall bear ; yet let no 
good and godly subject, upon any hope of victory or good 
success, follow such standard-bearers of rebellion. 

For as examples of such practices are to be found as 
well in the histories of old, as also of latter rebellions, in 
our fathers and our fresh memory ; so, notwithstanding 
these pretences made, and banners borne, are recorded 
withal to perpetual memory, the great and horrible mur- 
ders of infinite multitudes and thousands of the common 
people slain in rebellion, dreadful executions of the au- 
thors and captains, the pitiful undoing of their wives and 
children, and disinheriting of the heirs of the rebels for 
ever, the spoiling, wasting, and destruction of the people 
and country where rebellion was first begun, that the 
child then and yet unborn might rue and lament it, with 
the final overthrow and shameful deaths of all rebels, set 
forth as well in the histories of foreign nations, as in the 
chronicles of our own country, some thereof being yet in 
fresh memory, which, if they were collected together, 
would make many volumes and books : but, on the contrary 
part, all good luck, success, and prosperity that ever hap- 
pened unto any rebels of any age, time, or country, may be 
contained in a very few lines, or words. 

Wherefore to conclude, let all good subjects, consider- 
ing how horrible a sin against God, their prince, their 
country, and countrymen, against all God's and man's 
laws, rebellion is, being indeed not one several sin, but all 
sins against God and man heaped together ; considering 
the mischievous life and deeds, and the shameful ends 
and deaths of all rebels hitherto, and the pitiful undoing 
of their wives, children, and families, and disinheriting of 
their heirs for ever; and, above all things, considering 
the eternal damnation that is prepared for all impenitent 
\ rebels in hell with Satan, the first founder of rebellion, 
and grand captain of all rebels ; let all good subjects, I 
say, considering these things, avoid and flee all rebellion, 
as the greatest of all mischiefs, and embrace due obe- 
j dience to God and our prince, as the greatest of all vir- 
tues, that we may both escape all evils and miseries that 
do follow rebellion in this world, and eternal damnation 
in the world to come, and enjoy peace, quietness, and se- 
| curity, with all other God's benefits and blessings which 
1 follow obedience in this life, and finally may enjoy the king- 
dom of heaven, the peculiar place of all obedient subjects 
to God and their prince in the world to come i which I be- 



The fourth Fart of the Sermon 

seech God. the King of* all kings, grant unto us for the 
pl)edicnce of his Son our Saviour Jesus Christ ; unto whom 
with the Father and the Holy Ghost, one God and King 
immortal, all honour, service, and obedience, of all his? 
creatures is due for ever. Jlmen. 

Thus hare you heard the fourth Pari of this Homily, 
jfow, good people, let us pray. 



THE PRAYER. 

OMost mighty God, the Lord of Hosts, the Governor 
of all creatures, the only giver of all victories, who 
alone art able to strengthen the weak against the mighty,, 
and to vanquish infinite multitudes of thine enemies with 
the countenance of a few of thy servants calling upon thy 
name, and trusting in thee; defend, OLord, thy servant 
and our governor under thee, our Sovereign Lord the 
King, and all thy people committed to his charge. O 
Lord, withstand the cruelty of all those which be com- 
Bion enemies as well to. the truth of thy eternal Word, as 
to their own natural prince and country, and manifestly 
to this crown and realm of England, which thou hast of 
thy divine providence assigned in these our days to the. 
government of thy servant, our sovereign and gracious 
King. O most merciful Father, if it be thy holy will* 
make soft and tender the stony hearts of all those that 
exalt themselves against thy truth, and seek either to 
trouble the quiet of this realm of England, or to oppress 
the crown of the same; and convert them to the know- 
ledge of thy Son. the only Saviour of the world, Jesus 
Christ, that we and they may jointly glorify thy mercies. 
Lighten, we beseech thee, their ignorant hearts to em- 
brace the truth of thy Word, or else so abate their cruelty, 
O most mighty Lord, that this our Christian realm, with 
others that confess thy holy Gospel, may obtain, by thine 
aid and strength, surety from all enemies, without shed- 
ding of Christian blood, whereby all they which be op- 
pressed with their tyranny may be relieved, and they 
Which be in fear of their cruelty may be comforted: and 
finally, that all Christian realms, and especially this realm 
of England, may by thy defence and protection continue 
in the truth of the Gospel, and enjoy perfect peace, quiet- 
ness, and security ; and that we for these thy mercies, 
jointly all together with one consonant heart and voice* 



against wilf ul Rebellion. -501 

inay thankfully render to thee all land and praise, that 
we, knit in one godly concord and unity amongst our- 
selves, may continually magnify thy glorious name, who 
villi thy Son our Saviour Jesus Christ, and I he Holy Ghost, 
art one eternal, almighty, and most merciful God : to 
whom be all laud and praise, world without end. Jimm. 



The fifth Part of the Homily against Disobedience and 
wiiful Rebellion* 

TTJHEREAS, after both doctrine and examples of due 
VV obedience of subjects to their princes, I declared 
lastly unto you what an abominable sin against God and 
man rebellion is, and what horrible plagues, punishments, 
and deaths, with death everlasting, finally doth hang over 
the heads of all rebels; it shall not be either impertinent 
or unprofitable now to declare who they be. whom the 
Devil, the first author and founder of rebellion, doth 
chiefly use to the stirring up of subjects to rebel against 
their lawful princes; that knowing them, ye may flee 
them, and their damnable suggestions, avoid all rebellion, 
and escape the horrible plagues, and dreadful death and 
damnation eternal, finally due to all rebels. 

Though many causes of rebellion may be reckoned, 
and almost as many as there be vices in men and women, 
as hath been before noted ; yet in this place 1 will only 
touch the principal and most usual causes, as specially 
ambition and ignorance. By ambition, I mean the un- 
lawful and restless desire in men to he of higher estate 
than God hath given or appointed unto them. By ig- 
norance, I mean no unskilfulness in arts and sciences, but 
the lack of knowledge of God's blessed will declared in 
liis holy Word, which teacheth both extremely to abhor 
ail rebellion, as being the root of all mischief, and spe- 
cially to delight in obedience, as the beginning and 
foundation of all goodness, as hath been also before spe- 
cified. And as these are the two chief causes of rebel- 
lion, so are there specially two sorts of men, in whom 
these vices do reign, by whom the Devil, the author of 
all evil, doth chiefly stir up all disobedience and rebellion. 

The restless ambitious having once determined by one 
means or other to achieve to their intended purpose, when 
they cannot by lawful and peaceable means ciimb so high 
#s they do desire, they attempt the same by force and vio- 



502 



The fifth Tart of the Sermon 



lence : wherein when they cannot prevail against the or- 
dinary authority and power of lawful princes and gover- 
nors themselves alone, they do seek the aid and help of the 
ignorant multitude, abusing them to their wicked purpose. 
"Wherefore seeing a few ambitious and malicious are the 
authors and heads, and multitudes of ignorant men are the 
ministers and furtherers of rebellion, the chief point of this 
part shall be as well to notify to the simple and ignorant 
men who they be, that have been and be usual authors 
of rebellion, that they may know them ; and also to ad- 
monish them to beware of the subtle suggestions of 9uch 
restless ambitious persons, and so to flee them; that re- 
bellions (though attempted by a few ambitious) through 
the lack of maintenance by any multitudes, may speedily 
and easily, without any great labour, danger, or damage, 
be repressed and clearly extinguished. 

It is well known as well by ail histories, as by daily ex- 
perience, that none have either more ambitiously aspired 
above emperors, kings, and princes, nor have more perni- 
ciously moved the ignorant people to rebellion against 
their princes, than certain persons which falsely challenge 
to themselves to be only counted and called spiritual. I 
must therefore here yet once again briefly put you, 
good people, in remembrance out of God's holy Word, how 
our Saviour Jesus Christ and his holy Apostles, the heads 
and chief of all true spiritual and ecclesiastical men, be- 
fraved themselves towards the princes and rulers of their 
time, though not the best governors that ever were, that 
you be not ignorant whether they be the true disciples 
and followers of Christ, and his Apostles, and so true 
spiritual men, that either by ambition do so highly as- 
pire, or do most maliciously teach, or most perniciously do 
execute rebellion against their lawful princes, being the 
worst of all carnal works, and mischievous deeds, 
siatt.xvii.25. The holy Scriptures do teach most expressly, that our 
Saviour Christ himself, and his Apostles St. Paul, St. Peter, 
iSteSsL with oihers, were unto the magistrates and higher powers, 
Rog- siii. which ruled at their being upon the earth, both obedient 
lTim.ii. i. themselves, and did also diligently and earnestly exhort all 
John vi< 15. other Christians to the like obedienee unto their princes 
5att.5 25. and governors : whereby it is evident that men of the 
SJ^'ifk clergy, and ecclesiastical ministers, as their successors, 
i^eS^e. 8 ' 5 > a{Jl themselves specially, and before other, to be 

scoi -.u2u obedient unto their princes, and also to exhort all others 
natt.xiiii.4. unu> the sa ne. Our Saviour Christ likewise teaching by 
x *' 23 ' his dostrias that his kingdom was not of this world; did 



against %eilful UebeYiion* 



SOS 



by his example, in fleeing from those that would have Luke ix. *8 
made him king, confirm the same; expressly also for- * su,2/f 
bidding his Apostles, and by them the whole clergy, 
all princely dominion over people and nations: and he 
and his holy Apostles likewise, namely. Peter and Paul, 
did forbid unto all ecclesiastical ministers dominion over 
the church of Christ. And indeed while the ecclesiastical 
ministers continued in Christ's church in that order that is 
in Christ's word prescribed unto them, and in Christian 
kingdoms kept themselves obedient to their own princes, 
as the holy Scripture doth teach them; both was Christ's 
church more clear from ambitious emulations and conten- 
tions, and the state of Christian kingdoms less subject 
unto tumults and rebellions. But after that ambition and 
desire of dominion entered once into ecclesiastical mini- 
sters, whose greatness, after the doctrine and example of 
our Saviour, should chiefly stand in humbling themselves; 
and that the Bishop of Rome, being by the order of God's 
>Vord none other than the Bishop of that one see and dio- 
eess, and never yet well able to govern the same, did by in- 
tolerable ambition challenge, not only to be the head of all 
the church dispersed throughout the world, but also to be 
lord of all kingdoms of the world, as is expressly set forth 
in the Book of his own Canon Laws, most contrary to the sex 
doctrine and example of our Saviour Christ, whose vicar, ^"45* 
and of his Apostles, namely, Peter, whose successor he lib 'v. titVg c, 
pretendeth to be: after this ambition entered, and his a,mg08SiU 
challenge once made by the Bishop of Rome, he became 
at once the spoiler and destroyer both of the church, 
which is the kingdom of our Saviour Christ, and of 
the Christian empire, and ali Christian kingdoms, as an 
universal tyrant over all. 

And whereas before that challenge made there was 
great amity and love amongst the Christians of all coun- 
tries, hereupon began emulation and much hatred be- 
tween the Bishop of Rome and his clergy and friends on 
the one part, and the Grecian clergy and Christians of the 
East on the other part, fur that they refused to acknow- 
ledge any sueh supreme authority of the Bishop of Rome 
over them ; the Bishop of Rome, for this cause amongst 
other, not only naming them, and taking them for Schis- 
matics, but also never ceasing to persecute them, and the 
Emperors who had their see and continuance in Greece, 
by stirring of the subjects to rebellion against their sove- 
reign lords, and by raising deadly hatred and most cruel 
wars between them and other Christian princes, And 



The fifth Tart of the Sermon 



when (.lie Bishops of Some had translated the title of th$ 
Emperor, and, as much as in them did lie, the empire 
itself, from their lord the Emperor of Greece, and of Rome 
also by right, unto the Christian princes of the West, they 
became in short space no better unto the West Emperors, 
than they were before unto the Emperors of Greece : for 
the usual discharging of subjects from their oath of fide- 
lity made unto the Emperors of the West, their sovereign 
lords, by the Bishops of Rome ; the unnatural stirring tig) of 
the subjects unto rebellion against their princes, yea, of 
the son against Use father, by the Bishop of Rome; the 
most cruel and bloody wars raised amongst Christian 
princes of all kingdoms, the horrible murder of infinite 
thousands of Christian men, being slain by Christians; and 
which ensued thereupon, the pitiful losses of so many 
goodly cities, countries, dominions, and kingdoms, some- 
time possessed by Christians in Asia. Africa, Europe; the 
miserable fall of the empire and church of Greece, some- 
time the most flourishing part of Christendom, into the 
hands of the 'lurks; the lamentable diminishing, decay,, 
and ruin of Christian religion ; the dreadful increase of 
Paganism, and power of Infidels and miscreants, and all by 
the practice and procurement of the Bishop of Rome 
chiefly, is in the histories and chronicles written by the 
Bishop of Rome's own favourers and friends to be seen, 
and as well known unto all such as are acquainted with 
the said histories. The ambitious intents and most subtle 
drifts of the Bishops of Rome in these their practices ap- 
peared evidently by their bold attempt in spoiling and 
robbing the Emperors of their towns* cities, dominions, 
and kingdoms, in Italy, Lombardy, and Sicily, of ancient 
right belonging to the empire, and by joining of them 
unto their bishoprick of Rome, or else giving them unto 
strangers, to hold them of the Church and Bishop of Rome 
as in cirpite, and as of the chief lords thereof, in which 
tenure they hold the most part thereof, even at this day. 
By these ambitious and indeed traitorous means, and 
spoiling of their sovereign lords, the Bishops of Rome, of 
priests, and none other by right than the Bishops of one 
city and diocess, are by false usurpation become great 
lords of many dominions, mighty princes, yea, or empe- 
rors rather, as claiming to bine divers princes and kings 
to their vassals, liege-men. and subjects ; as in the same 
histories written by their own familiars and courtiers is to 
be seen. And indeed since the time that the Bishops of 
Rome, by ambition, treason, and usurpation, achieved and 



agamsi wilful Rebellion, 



505 



Attained to this height and greatness, they behaved them- 
selves more like princes, kings, and emperors in all things, 
than remained like priests, bishops, and ecclesiastical or 
(as they » ould be called) spiritual persons, in any one thing 
at all. For after this rate they have handled other kings 
and princes of ether realms throughout Christendom, as 
wdH as their sovereign lords the emperors, usually dis- 
charging their subjects of their oath of fidelity, and so stir- 
ring them up to rebellion against their natural princes, 
whereof some examples shall in the last part hereof be no- 
tified unto you. 

Wherefore let all good subjects, knowing these the spe- 
cial instruments and ministers of the Devil, to the stirring 
up of all rebellions, avoid and flee them, and the pestilent 
suggestions of such foreign usurpers, and their adherents, 
and embrace all obedience to God, and their natural 
princes and sovereigns, that they may enjoy God's bles- 
sings, and their prince's favour, all peace, quietness, secu- 
rity in this world, and finally attain, through Christ our 
Saviour, life everlasting in the world to come : which 
God the Father, for the same our Saviour Jesus Christ's 
sake, grant unto us ail : to whom with the Holy Ghost be 
all honour and glory, world without end. Jlmen. 

Thus hare you heard the fifth Part of this Homily. 
Now, good people, let us pray. 



THE PRATES. 

OMost mighty God. the Lord of Hosts, the Governor 
of all creatures, the only giver of all victories, who 
alone art able to strengthen the weak against the mighty, 
and to vanquish infinite multitudes of thine enemies with 
the countenance of a few of thy servants calling upon thy 
name, and trusting in thee; defend, O Lord, thy servant 
and our governor under thee, our sovereign Lord the 
King, and all thy people committed to his charge. O 
Lord, withstand the cruelty of all those which be common 
enemies as well to the truth of thy eternal word, as to 
their own natural prince and country, and manifestly to 
this crown and realm of England, which thou hast of 
thy divine providence assigned in these our da) s to the 
government of thy servant, our sovereign and gracious 
King. O most merciful Father, if it be thy holy will, 
make soft and tender the stony hearts of all those that 

65 



£0d 



The sixth Pari of the Sermon 



exalt themselves against thy truth, and seek either to 
trouble the quiet of this realm of England, or to oppress 
the crown of the same ; and convert them to the know- 
ledge of thy Son, the only Saviour of the world, Jesus 
Christ, that we and they may jointly glorify thy mercies. 
Lighten, we beseech thee, their ignorant hearts to em- 
brace the truth of thy word ; or else so abate their cruelty, 
O most mighty Lord, that this our Christian realm, with 
others that confess thy holy Gospel, may obtain, by thine 
aid and strength, surety from all enemies, without shed- 
ding of Christian blood, whereby all they which be op- 
pressed with their tyranny may be relieved, and they 
■which be in fear of their cruelty may be comforted; and 
finally, that all Christian realms, and especially this realm 
of England, may by thy defence and protection continue 
in the truth of the Gospel, and enjoy perfect peace, quiet- 
ness, and security ; and that we for these thy mercies, 
jointly all together with one consonant heart and voice, 
may thankfully render to thee all laud and praise, that we* 
knit in one godly concord and unity amongst ourselves, 
may continually magnify thy glorious name, who with 
thy Son our Saviour Jesus Christ, and the Holy Ghost, 
art one eternal, almighty, and most merciful God: to 
whom be all laud and praise, world without end. Jlmeix* 



The sixth and last Part of the Homily against Disobedi- 
ence and wilful Rebellion. 

\TOW whereas the injuries, oppressions, raveny, and 
i^i tyranny of the Bishops of Rome, usurping as well 
against their natural lords the Emperors, as against all 
other Christian Kings and kingdoms, and their continual 
stirring of subjects unto rebellions against their sovereign 
Lords, whereof I have partly admonished you before, were 
intolerable ; and it may seem more than marvel, that any 
subjects would after such sort hold with unnatural foreign 
usurpers against their own sovereign Lords, and natural 
country : it remaineth that I do declare the mean where- 
by they compassed these matters, and so to conclude this 
whole treaty of due obedience, and against disobedience 
or &e igno. anu< wilful rebellion. You shall understand, that by igno- 
» ranee of God's Word, wherein they kept all men, special- 

ty part, ly the common people, they wrought and brought to pass 
all these things, making them believe that aU that they said 



against wilful Rebellion. 



507. 



was true, all lhat they did was good and godly ; and that 
to hold with them in all things, against father, mother, 
prince, country, and all men, was most meritorious. And 
indeed what mischief will not bliud ignorance lead simple 
men unto ? 

By ignorance, the Jewish clergy induced the common 
people to ask the delivery of Barabhas, the seditious mur- 
derer, and to sue for the cruel crucifying of our Saviour 
Christ, for that he rebuked the ambition, superstition, and 
other vices of the high priests and clergy. For as our Sa- 
viour Christ testifieth, that those who crucified him wist not 
what they did ; so doth the holy Apostle St. Paul say, If 
Ihey hadknoivn, if they had not been ignorant, they would 
never have crucified the Lord of glory : but they knew not 
what they did. Our Saviour Christ himself also foreshow- 
ed that it should come to pass by ignorance, that those, 
who should persecute and murder his true Apostles and 
Disciples, should think they did God acceptable sacrifice 
and good service ; as it is also verified even at this day. 

And in this ignorance have the Bishops of Rome kept 
the people of God, specially the common sort, by no 
means so much, as by withdrawing the Word of God from 
them, and by keeping it under the veil of an unknown 
strange tongue. For as it served the ambitious hu- 
mour of the Bishops of Rome to compel all nations to 
use the natural language of the city of Rome, where they 
were Bishops, which showed a certain acknowledging of 
subjection unto them ; so yet served it much more their 
crafty purpose, thereby to keep all people so blind, that 
they not knowing what they prayed, what they believed, 
what they were commanded by God, might take all their 
commandments for God's. For as they would not suffer 
the holy Scriptures or church-service to be used or had in 
any other language than the Latin; so were very few even 
of the most simple people taught the Lord's Prayer, the 
Articles of the Faith, and the Ten Commandments, other- 
wise than in Latin, which they understood not: by which 
universal ignorance, ail men were ready to believe 
whatsoever they said, and to do whatsoever they com- 
manded. 

For to imitate the Apostle's phrase ; if the Emperor's si cognovis. 
subjects hand known out of God's Word their duty to their S*n. G S g E 
prince, they would not have suffered the Bishop of Rome 
to persuade them to forsake their sovereign lord the Em- ^i™. om " 
peror, against their oath and fidelity, and to rebel against 
him, only for that he cast images (unto the which idola- 



50U The siccili Part of the Sermon 

try was committed) out of the churches, winch the Bi- 
shop of Rome bare them in hand to be heresy. If they 
had knov\n of God's Word but as much as the Ten Com- 
mandments, they should have found that the Bishop of 
Borne was not only a traitor to the Emperor his liege lord, 
but to God also, and an horrible blasphemer of his Majes- 
ty, in calling his holy Word and Commandment, Heresy: 
and (hat which the Bishop of Rome took for a just cause to 
rebel against his lawful prince, they might have known to 
be a doubling and trebling of his most heinous wickedness, 
heaped with horrible impiety and blasphemy. 

But Ie*t the poor people should know too much, he 
would not let them have as much of God's Word as the 
Ten Commandments wholly and perfectly, withdrawing 
Henry iv. front them the second Commandment, that bewrayeth 
£nl ot DomS his impiety, by a subtle sacrilege. Had the Emperor's 
JSioTS aL2i subjects likewise known, and been of any understanding 
in God's Word, would they at other time* have rebelled 
against their soverign Lord, and by their rebellion have 
hoi pen to depose him. only for that the Bishop of Rome 
did bear them in hand, that it was simony and heresy 
too. for the Emperor to give any ecclesiastical dignities op 
promotions to his learned chaplains, or other of his learn- 
ed clergy, which all Christian emperors before him had 
done without controulment ? Would they, I say, for that 
the Bishop of Rome bare them so in hand, have rebelled 
by the space of more than forty years together against hirn, 
with so much shedding of Christian blood, and murder of 
so many thousands of Christians, and finally have deposed 
their sovereign Lord, had they known and had in God R s 
W ord any understanding at all? Specially had they known 
that they did all this topluck from their sovereign Lord, and 
his successors for ever, that ancient right of the empire, to 
give it unto the Romish clergy, and to the Bishop of 
Rome, that he might for the confirmation of one arch- 
bishop, and for the Romish rag, which he calleth a Pall, 
scarce worth twelve-pence, receive many thousand crowns 
of gold, and of other bishops, likewise great sums of 
money for their bulls, which is simony indeed : would, 
I say, Christian men and subjects by rebellion have spent 
so much Christian blood, and have deposed their natural, 
most noble, and most valiant Prince, to bring the matter 
finally to this pass, had they known what they did, or had 
any understanding in God's Word at all ? And as these 
ambitious usurpers the Bishops of Rome have overflowed 
all Italy and Germany with streams of Christian blood, 



against wilful Rebellion* 



509 



shed by the rebellions of ignorant subjects against their 
natural lords and emperors, whonrthey have stirred there- 
unto by such false pretences ; so is there no country in 
Christendom, which by their like means and false pre- 
tences hath not been over-sprinkled with the blood of 
subjects by rebellion against their natural sovereigns, 
stirred up by the same Bishops of Rome. 

And to use one example cf our own country; the 
Bishop of Home did pick a quarrel to King John of Eng- Kin s JoTl fl' 
land, about the election of Stephen Langton to the 
bishoprick of Canterbury, wherein the King had an- 
cient right, being used by his progenitors, all Christian 
Kings of England before him, the Bishops of Rome having 
no right, but had begun then to usurp upon the Kings of 
England, and all other Christian Kings, as they had be- 
fore done against their sovereign lords the Emperors : 
proceeding even by the same ways and means, and like- 
wise cursing King John, and discharging his subjects of 
their oath of fidelity unto their sovereign Lord. Now 
had Englishmen at that time known their duty to their 
Prince set forth in God's word, would a great many of 
nobles, and other Englishmen, natural subjects, for this 
foreign and unnatural usurper's vain curse of the King, innocent in. 
and for his feigned discharging of them of their oath 
and fidelity to their natural Lord, upon so slender or 
no ground at all, have rebelled against their sovereign 
lord the King ? Would English subjects have taken part 
against the King of England, and against Englishmen, 
with the French King and Frenchmen, being incensed Ph;iip,Frenen 
against this realm by the Bishop of Rome ? Would they Ksng * 
have sent for and received the Dauphin of France, with 
a great army of Frenchmen, into the realm of England? 
Would they have sworn fidelity to the Dauphin of France, 
breaking their oath of fidelity to their natural lord the 
King of England, and have stood under the Dauphin's s g™£- 
banner displayed against the fo ing of England ? Would they 
have expelled their sovereign lord the King of England 
out of London, the chief city of England, and out of the 
greatest part of England, upon the south side of the Trent, 
even unto Lincoln, and out of Lincoln itself also, and have 
delivered the possession thereof unto the Dauphin of France, 
whereof he kept the possession a great while? Would they 
being Englishmen have procured so great shedding of Eng- 
lish blood, and other infinite mischiefs and miseries, unto 
England their natural country, as did follow those cruel 
wars and traitorous rebellion, the fruits of the Bishop cf 



£10 



The sixth Part of the Sermon 



Home's blessings? Would they have driven their natural 
sovereign lord the King of England to such extremity, 
that he was enforced to submit himself unto that foreign 
false usurper, the Bishop of Rome, who compelled him to , 
•surrender up the crown of England into the hands of his 
legate, who, in token of possession, kept it in his hands 
divers days, and then delivered it again to King John, 
upon that condition that the King and his successors, 
Kings of England, should hold the crown and kingdom 
of England of the Bishop of Rome and his successors, as 
the vassals of the said Bishops of Rome for ever » in token 
whereof, the Kings of England should also pay a yearly 
tribute to the said Bishop of Rome, as his vassals and liege- 
men? Would Englishmen have brought their sovereign 
lord and natural country into this thraldom and subjection 
to a false foreign usurper, had they known and had any 
understanding in God's Word at all? Out of the which 
most lamentable ease, and miserable tyranny, raveny, and 
spoil of the most greedy Romish wolves ensuing here- 
upon, the Kings and realm of England could not rid 
see the Acts themselves by the space of many years after: the Bishop 

FnS^iS °f Rome by his ministers continually not only spoiling ; 

vgdtheiiid» t h e r ealm and Kings of England of infinite treasure, but 
also with the same money hiring and maintaining foreign 
enemies against the realm and Kings of England, to keep 
them in sueh his subjection, that they should not refuse 
to pay whatsoever those unsatiable wolves did greedily 
gape for, and suffer whatsoever those most cruel tyrants 
would lay upon them. Would Englishmen have suffered 
this ? Would they by rebellion have caused this, trow 
you, and all for the Bishop of Rome's causeless curse, had 
they in those days known and understood, that God doth 
curse the blessings, and bless the cursings of such wicked . 
usurping bishops and tyrants? As it appeared afterward r 
in King Henry the eighth's days, and King Edward the j 
sixth, and in our gracious Sovereign's days that now is, , 

Makch.ii. where neither the Pope's curses, nor God's manifold bles- i \ 
sings, are wanting. But in King John's time, the Bishop ! | 
of Rome understanding the brute blindness, ignorance of i ( 
God's W ord, and superstition of Englishmen, and how 
much they were inclined to worship the Babylonical : r 
Beast of Rome, and to fear all his threatenings, and cause- ■ | 
less cursings, he abused them thus, and by their rebellion ! j 
brought this noble realm and Kings of England under his r 
most cruel tyranny, and to be a spoil of his most vile and 
unsatiable covetousness and raveny, for a long and a great I ( 



against wilful Rebellion. 

deal too long a time. And to join unto the reports of 
histories matters of later meraoi'v, could the Bishop of 
Rome have raised the rebellions in the North and West 
countries in the times of King Henry and King Edward, 
but by abusing of the ignorant people ? or is it not most 
evident that the Bishop of Rome hath of late attempted 
by his Irish Patriarch and Bishops, sent from Rome with 
his bulls, (whereof some were apprehended) to break 
down the bars and hedges of the public peace in Ireland, 
only upon confidence easily to abuse the ignorance of the 
wild Irishmen ? Or who seeth not that, upon like confi- 
dence, yet more lately he hath likewise procured the 
breach of the public peace in England, (with the long and 
blessed continuance whereof he is sore grieved) by the 
ministry of his disguised chaplains, creeping in laymen's 
apparel in the houses, and whispering in the ears of 
certain Northern borderers, being then most ignorant of 
their duty to God and to their prince of all people of the 
realm, whom therefore, as most meet and ready to execute 
his intended purpose, he hath by the said ignorant mass- 
priests, as blind guides leading the blind, brought those 
filthy blind subjects into the deep ditch of horrible rebel- 
lion, damnable to themselves, and very dangerous to the 
state of the realm, had not God of his mercy miraculously 
calmed that raging tempest, not only without any ship- 
wreck of the commonwealth, but almost without any 
shedding of Christian and English blood at all. 

And it is yet much more to be lamented, that not only 
common people, but some other youthful or unskilful 
princes also, suffer themselves to be abused by the Bishop 
of Rome, his Cardinals and Bishops, to oppressing of Chris- 
tian men their faithful subjects, either themselves, or else 
by procuring the force and strength of Christian men, to 
be conveyed out of one country, to oppress true Christians 
in another country, and by these means open an entry 
unto Moors and Infidels into the possession of Christian 
realms, countries ; other Christian princes in the mean 
time, by the Bishop of Rome's procuring also, being so 
occupied in civil wars, or troubled with rebellions, that 
they have neither leisure nor ability to confer their com- 
mon forces to the defence of their fellow Christians, 
against such invasions of the common enemies of Christen- 
dom, the Infidels and miscreants. AVould to God we 
might only read and hear out of the histories of old, and 
not also see and feel these new and present oppressions of 
Christians; rebellions of subjects, effusion of Christian 



512 The sixth Part of the Sermon 

blood, destruction of Christian men, decay and ruin of 
Christendom, increase of Paganism, most lamentable and 
pitiful to behold, being procured in these our days, as 
well as in times past, by the Bishop of Home and his mi- 
nisters, abusing the ignorance of God's Word, yet re- 
maining in some Christian princes and people. By which 
jer.xviii.is. sorrow and bitter fruits of ignorance, all men ought to be 
moved to give ear and credit to God's Word, showing as 
most truly, so most plainly, how great a mischief ignorance 
is; and again how great and how good a gift of God 
knowledge in God's Word is. And to begin with the 
Romish clergy, who though they do brag now, as did 
sometime the Jewish clergy, that they cannot lack know- 
Ezck.vii.26. yet doth God by his holy prophets both charge 

Smii iv '* 6 * them w ^h ignorance, and threaten them also, for that 
they have repelled the knowledge of God's Word and 
Law, from themselves, and from his people, that he will 
repel them, that they shall be no more his priests. God 
likewise ehargeth princes as well as priests, that they 
should endeavour themselves to get understanding and 
knowledge in his Word, threatening his heavy wrath and 
destruction unto them, if they fail thereof. And the Wise 
Prov.xix, Man saith to all men universally, princes, priests, and 
plo^xvif"' people, Where is no knowledge, there is no good nor 
Ephes.iv." health to the soul; and that all men be vain, in whom is 
13- Luke xix. not the knowledge of God and his holy Word; thai they 
Actsmimtior who walk in darkness wot not whither they go; and that 
johnxvi.2. ias. the people that will not learn shall fall info great mis- 



Sroc f i? e i»" chiefs, as did the people of Israel, who, for their igno- 
1 MSitl !' p ance in God's Word, were first led into captivity, and 
Jo'. Wisdom 51 ".' when by ignorance afterward (hey would not know the- 
a corAvl' 19 ' time of their visitation, but crucified Christ our Saviour, 
persecuted his holy Apostles, and were so ignorant and 
blind, that when they did most wickedly and cruelly, 
they thought they did God good and acceptable service j 
(as do many by ignorance think even at this day :) 
finally, through their ignorance and blindness, their coun- 
try, towns, cities, Jerusalem itself, and the temple of 
God, were all most horribly destroyed, the chiefest part 
of their people slain, and the rest led into the most mise- 
rable captivity. For he that made them had no pity 
upon them, neither would spare them, and all for their 
ignorance. 

And the holy Scriptures do teach, that the people that 
will not see with their eyes, nor hear with their ears, to 
learn and to understand with their hearts, cannot be con- 



against wilful 'Rebellion. $iZ 

verted and saved. And the wicked themselves, being 
damned in hell, shall confess ignorance in God's Word to 
Lave brought them thereunto, saying, We have erred 
from the way of the truth, and the light of righteousness 
hath not shined unto us ; and the Sun of understanding hath 
not risen unto us, we have wearied ourselves in the way 
of wickedness and perdition, and have walked cumbrous Johnw * 
and crooked ways : but the way of the Lord have we not 
known. 

And as well our Saviour himself, as his Apostle St. la 
Paul, doth teach that the ignorance of God's Word cometh Ske vtit. 5, 
of the Devil, is the cause of all error and misjudging, (as Jjjjj : 
falieth out with ignorant subjects, who can rather espy a ™- g £ uk j£jf 
little mote in the eye of the prince, or a counsellor, than 30^ si. Gai. i*. 
a great beam in their own) and universally it is the cause SeS'Sii. il* 
of all evil, and finally of eternal damnation ; God's judg- ife^p e ? 
ment being severe towards those, who, when the light of |^ m £*^* 
Christ's Gospel is come into the world, do delight more x v 4 - 4 f 
in darkness of ignorance, than in the light of knowledge Johnni^,^ 

James i 17 

in Ged's Word. For all are commanded to read or hear, 1 Tim. Vi. is, 
to search and study the holy Scriptures, and are promised ioYmuh 
understanding to be given them from God, if they so do : 
all are charged not to believe either any dead man, nor if 
an angel should speak from heaven, much less if the Pope 
do speak from Rome against or contrary to the Word of 
God, from the which we may not decline, neither to the 
right hand nor to the left. 

In God's Word princes must learn how to obey God, 
and to govern men: in God's Word subjects must learn 
obedience both to God and their princes. Old men and 
young, rich and poor, all men and women, all estates, 
sexes, and ages, are taught their several duties in the 
Word of God. For the Word of God is bright, giving 
light unto all men's eyes, the shining lamp directing all 
men's paths and steps. Let us therefore awake from the 
sleep and darkness of ignorance, and open our eyes, that 
we may see the light: let us rise from the works of dark- 
ness, that we may escape eternal darkness, the due re- 
ward thereof, and let us walk in the light of God's Word, 
whilst we have light, as becometh the children of light ; 
so directing the steps of our lives in that way which lead- 
eth to light and life everlasting, that we may finally ob- 
tain and enjoy the same ; which God the Father of lights, 
who dwelleth in light incomprehensible and inaccessible, 
grant unto us, through the light of the world; our Saviour 

66 



Ji Prayer* 



Jesus Christ : unto whom with the Holy Ghost, one most 
glorious God, be all honour, praise, and thanksgiving, for 
ever and ever. Amen, 

Thus have you heard the sixth Tart of this Homily* 
JVow, good people, let us pray. 



THE PRAYER. 

OMost mighty God, the Lord of Hosts, the Governor 
of all ereatures, the only giver of all victories, who 
alone art able to strengthen the weak against the mighty, 
and to vanquish infinite multitudes of thine enemies with 
the countenance of a few of thy servants calling upon thy 
name, and trusting in thee ; defend, O Lord, thy servant 
and our governor under thee, our Sovereign Lord the 
King, and all thy people committed to his charge. O 
Lord, withstand the cruelty of all those which be com- 
mon enemies as well to the truth of thy eternal Word, as 
to their own natural prince and country, and manifestly 
to this crown and realm of England, which thou hast of 
thy divine providence assigned in these our days to the 
government of thy servant, our sovereign and gracious 
King. O most merciful Father, if it be thy holy will, 
make soft and tender the stony hearts of all those that 
exalt themselves against thy truth, and seek either to 
trouble the quiet of this realm of England, or to oppress 
the crown of the same ; and convert them to the know- 
ledge of thy Son, the only Saviour of the world, Jesus 
Christ, that we and they may jointly glorify thy mercies. 
Lighten, we beseech thee, their ignorant hearts to em- 
brace the truth of thy Word, or else so abate their cruelty, 
O most mighty Lord, that this our Christian realm, with 
others that confess thy holy Gospel, may obtain, by thine 
aid and strength, surety from all enemies, without shed- 
ding of Christian blood, whereby all they which be op- 
pressed with their tyranny may be relieved, and they 
which be in fear of their cruelty may be comforted : and 
finally, that all Christian realms, and especially this realm 
of England, may by thy defence and protection continue 
in the truth of the Gospel, and enjoy perfect peace, quiet- 
ness, and security ; and that we for these thy mercies, 
jointly all together with one consonant heart and voice ? 
may thankfully render to thee all laud and praise ? that 



Thanksgiving. 



*we, knit in one godly concord and unity amongst our- 
selves, may continually magnify thy glorious name, who 
with thy Son our Saviour Jesus Christ, and the Holy Ghost, 
art one eternal, almighty, and most merciful God : to 
whom be all laud and praise, world without end. JLmen. 



Jl Thanksgiving for the Suppression of the last 
Rebellion. 

O Heavenly and most merciful Father, the defender of 
those that put their trust in thee, the sure fortress 
of all them that flee to thee for succour ; who of thy most 
just judgments for our disobedience and rebellion against 
thy holy Word, and for our sinful and wieked living, no- 
thing answering to our holy profession, whereby we have 
given an occasion that thy holy name hath been blas- 
phemed amongst the ignorant, hast of late both sore 
abashed the whole realm and people of England, with 
the terror and danger of rebellion, thereby to awake us 
out of our dead sleep of careless security ; and hast yet, by 
the miseries following the same rebellion, more sharply 
punished part of our countrymen and Christian brethren? 
who have more nearly felt the same ; and most dreadfully 
hast scourged some of the seditious persons with terrible 
executions, justly inflicted for their disobedience unto 
thee, and to thy servant their sovereign, to the example 
of us all, and to the warning, correction, and amendment 
of thy servants, of thine accustomed goodness, turning al- 
ways the wickedness of evil men to the profit of them 
that fear thee; who, in thy judgments remembering thy 
mercy, hast by thy assistance given the victory to thy ser^ 
vant our Queen, her true nobility, and faithful subjects* 
with so little, or rather no effusion of Christian blood, as 
also might have justly ensued, to the exceeding comfort 
of all sorrowful Christian hearts, and that of thy fatherly 
pity, and merciful goodness only, and even for thine own 
name's sake, without any our desert at all. Wherefore 
we render unto thee most humble and hearty thanks for 
these thy great mercies showed unto us, who had deserved 
sharper punishment, most humbly beseeching thee to 
grant unto all us that confess thy holy name, and profess 
the true and perfect religion of thy holy Gospel, thy hea- 
venly grace to show ourselves in our living according to 




•I Tlianksgiving, 



our profession : that we, truly knowing; thee in thy blesaed 
Word, may obediently walk in thy holy commandments, 
and that we, being warned by thi9 thy fatherly correc- 
tion, do provoke thy just wrath against us no more; but 
may enjoy the continuance of thy great mercies towards 
us, thy right hand, as in this, so in all other invasions, re- 
bellions, and dangers, continually saving and defending 
our church, our realm, our Queen, and people of Eng- 
land, that all our posterities ensuing, confessing thy holy 
name, professing thy holy Gospel, and leading an holy 
life, may perpetually praise and magnify thte, with thy 
only Son Jesus Christ our Saviour, and the Holy Ghost ; 
to whom be all laud, praise, glory, and empire, for ever 
and ever. Jlmm. 



END OF THE HOMILIES, 






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